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THE BASIC OUTLINE 



OF 



TJNIVERSOLOGY. 



AN INTRODUCTION TO THE NEWLY DISCOVERED SCIENCE OF THE 

UNIVERSE : ITS ELEMENTARY PRINCIPLES ; AND THE 

FIRST STAGES OF THEIR DEVELOPMENT 

LN THE SPECIAL SCIENCES. 



TOGETHER "WTTH 



PRELIMINARY NOTICES OF ALWATO {aM-Wah-to), THE NEWLY DISCOVERED 

SCIENTIFIC UNIVERSAL LANGUAGE, RESULTING FROM 

THE PRINCIPLES OF UNIVERSOLOGY. 



BY 

STEPHEN PEARL ANDREWS, 

Member of the American Academy of Arts and Sciences, the American Ethnological Society, the 

New York Liberal Club, etc. ; Author of " The Science of Society,'''' 

"Discoveries in Chinese,'''' etc. 




'0 debc del yeoperpei — God perpetually geometrizes. — PLATO. 



REVELATION THROUGH SCIENCE; PHILOSOPHY OF INTEGRALISM; ADVENT OF 
THE RECONCILIATIVE HAFxMONY OF IDEAS. 



NEW YORK: 
DION THOMAS, 141 FULTON STREET. 

1872. 



<&% 



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Entered according to Act of Congress, in the year 1871, by 

STEPHEN PEARL ANDREWS, 
In the Office of the Librarian of Congress, at Washington. 



Electrotyped by Smith & MoDougal, 82 Beekman Street. 



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ct&ut citi'CC, en /ne> /awl c/ cU nl&naia^u^n / ana /^ nel 
:zna ana wuibe, m,e eat-ty a/i/ol&cta/&l ana ^a, 



Mm tfr&4,4> ts c&ltwa&m azawai-ed. 



r p&nne>n 



C^&aU GTtnt/lem. 



TABLE OF CONTENTS. 



Table of Contents pp. iii, iv. 

Introduction v-xxxix. 

Special — by the author v-ix ; xxxvi-xxxviii. 

" Prof. M. A. Clancy ix-xx ; xxxviii, xxxix. 

" Rev. Edward B. Freeland xx-xxvi. 

u David Hoyle xxvi-xxviii. 

" Hon. J. West Nevins xxix-xxxiv. 

" Prof. Augustus French Boyle xxxiv-xxxvi. 

Notice to the Reader ; References, Abbreviations, and Explanatory 

Remarks xl. 

Vocabulary xli-cxix. 



CHAPTER 7. 

General Statement and Distribution of the subject; Classification of the 

Whole Field of Human Knowledge pp. 1-47 

CHAPTER II. 

Definitions and Illustrations of Analogy and Correspondence . General • 

Statement of the Evolution of Thought, hitherto ; Principles of Organ 
ization and Evolution 48-96 



CHAPTER III. 

Analogy more accurately defined; Scientific Analogy as the Basis of 
Universology ; The three Fundamental Laws of Universal Science — 
UNISM, DUISM, and TRINISM, stated, illustrated, aud defined 07-174 



IV TABLE OF CONTENTS. 

CHAPTER IV. 

Number ; its Universal Aspects ; of the various Numerical Series, and of 
the Meanings of Numbers ; Introductory Treatment of the Analogues 
of Form ; Parallel Distribution and Tabulation of the Total Scientific 
Domain and of the several Systems and Departments of Philosophy ; 
The Great Crisis ; Suggestive Program me of Human Destiny. . .pp. 175-351 



CHAPTER V. 

Form; the Science of Pure or Abstract Morphology (the Science of 
Forms or Shapes), and its Relations to Uniyersology, with Diagram- 
matic Illustrations ; Points, Lines, Surfaces, and Solids, with their 
Symbolism or Correspondents Signification 352-488 



CHA P TER VI. 

Morphology and Untversology Continued ; their Relations to Human 
Destiny ; The GRAND RECONCILIATION of All Intellectual Concep- 
tions, and the Prospective Harmony of the Organic Social Life of Man 489-640 

Digested Index 641-764 



INTRODUCTION. 

During several years past, my personal friends, and, to some extent, 
the Scientific World at large, have been made aware that claims existed 
to the discovery of a new Science of Unparalleled Extent and Impor- 
tance, under the name of Untversology. 

The time having arrived for a more formal and public announce- 
ment, and for the partial exposition of the Science itself, I prefer, for 
various reasons, to rely for first impressions upon the statements of 
others who have had opportunity to know of its nature, rather than 
to stand upon my own unsupported estimate and affirmation of its 
value ; — in advance, I mean, of the study of the work itself ; for when 
people are invited to a laborious undertaking, they require to be certi- 
fied from some source that it is likely to repay them their effort. I 
shall therefore embody in this introduction several papers on the sub- 
ject of the Science from pens other than my own. 

The testimonials which follow are wholly from persons among those 
whose opportunities for knowing have been the best of which the in- 
fantile and developing stage of the Science itself would admit, in the ab- 
sence of other Text-Books than miscellaneous and cumbersome manu- 
scripts which were subsequently to be recast and perfected for publica- 
tion. They are from among the members (Professors and Students) of 
the Practical or Working University, which, during these several years 
past, the quiet but profound and extended elaboration of the New 
Science has spontaneously called to my aid, and organized into a 
Volunteer Corps of generous and efficient helpers. 

One of the additional reasons for the introduction of these pieces 
justificatives is the unavoidable fact, that in so condensed an exhibit 
as the present volume contains of the New Science, some statements 
occur in the body of the work which, at the time they are adduced, do 
not admit of a proof amounting to demonstration. The Reader or 
Student will, therefore, at times be required to labor through a pre- 
liminary exposition embodying propositions which will only be com- 
pletely established by the reflection of light thrown back upon them 
from a subsequent exhibition and treatment of other departments of 
the great subject, more adapted to exactness of demonstration. There 
might be a liability, therefore, that the Student, aware of the high 



VI INTEODUCTION. 

demands of rigorous Scientific method, should receive erroneous im- 
pressions, in consequence of these necessary conditions of the subject, 
before arriving at the key of the Science, unless his faith was some- 
what stimulated by the authority of those that had gone before him. 

It is now more than five years since the discovery of Universology 
was an accomplished fact — satisfactorily so to my own mind. It is 
about that period since the paper which follows, from the pen of Mr. 
Freeland, substantially as it now appears, was printed, and distributed 
to some extent, as a circular letter. In the meantime incidental 
announcements have appeared in the Continental Monthly, in the 
Evening Post, in the Home Journal, of this city (New York), and else- 
where. 

During the whole term of these five years I have been engaged in 
struggling with the problem of presentation. The immensity of the 
field, the necessity for lucidity, and the novel character of the scope of 
investigation, together with the method pursued, all concurred to make 
the task one of extreme difficulty. 

It is obvious, on reflection, that there must be a Science of the Uni- 
verse as such, as distinguished from the Special Sciences of the Parts 
or of the Spheres or Domains of the Universe ; and yet the very idea is 
one which is hardly entertained with any clearness of conception in the 
Scientific World. 

All Philosophy has indeed aimed, in a sense, at this result, but the 
methods of Speculative Philosophy are too vague to satisfy the demands 
of the Scientific World, and in the sense of a Science properly so called, 
the idea of anything Universal has been almost entirely wanting. The 
Scientific men are Specialists. Their labors are as if a colony of 
learned ants were to have undertaken the investigation of the Human 
Body. One section of the little Community devotes itself to the ex- 
haustive examination of a finger nail, another to that of a lobe of the 
ear, another to that of the hair of the beard, and others to the investi- 
gation of all the various parts and organs and systems, segregated and 
regarded singly; but they have been so busy in these special and 
minute examinations, that it has never occurred to any one of them to 
guess even, or, in any event, to give a due consideration to the fact, 
that all of these various subjects are the parts and constituents of a 
Man; and that, therefore, the first thing to know, logically speaking, 
in order to know anything rightly, of these particular subjects, is the 
General Design and the Exact Outlay of the Man himself. 

Suppose, however, this idea to be finally attained to, and the prin- 
ciples of this larger Science discovered ; still, the question of the lest 



INTRODUCTION. Vll 

method for the presentation of a view of all these Subjects in their rela- 
tions to each other, under this new and unifying aspect of the entire 
case, would be a problem quite distinct from that of the original dis- 
covery, and hardly less difficult of solution. 

Placed in a situation similar to that above intimated, I had, until 
recently, despaired of the possibility of a moderately brief exposition of 
Universology. I had elaborated in great part a work to consist of no 
less than Seven Volumes of the size of the present one. Early in the 
year Eighteen Hundred and Sixty-Six, however, I had so far mastered 
the subject myself, as to see my way clear to the abridgment and con- 
densation of the primitive plan, which I regarded, when seen to be 
practicable, as being in all senses desirable. 

The Text of the present Volume was written, very nearly as it stands, 
during the year just mentioned, ending with the 13th of September 
of that year. Another considerable period was required for revision 
and for the Commentary and Annotation. The year 18G7, lapping 
over into 1868, has been occupied in carrying the work through the 
press. I was assisted throughout its entire preparation by my friend, 
pupil, and coadjutor, J. TVest Nevins, as volunteer amanuensis, the 
manual labor of the production being thus almost wholly taken off nry 
hands. The working University, organized in connection with the 
Discovery, has aided in various ways, critically and suggestively. I am 
indebted to my son, William S. Andrews, for considerable aid in the 
original designing of the illustrations. The Printers and Electrotypers, 
Smith & McDougal, are entitled to all praise for their assiduity and 
promptness, and for the mechanical facilities which they have at com- 
mand, as also Mr. Louis Pfenninger and Mr. L. Hauser, the intelligent, 
patient, and courteous compositors, who have executed the whole of 
this branch of the labor. My thanks are indeed due to so many par- 
ties, that I cannot attempt at present to enumerate all of my personal 
obligations in this behalf. 

Professor M. A. Clancy, the author of the first of the annexed papers, 
was the earliest of my pupils and helpers m the elaboration of the New 
Science, — and of the New Language, adverted to, rather than in any 
sense expounded, or fully characterized even, in the present work, — if 
I except a noble and honored woman whose relation to the subject I 
hope to signalize more worthily on some future occasion. 

Mr. Freeland was the next member of the incipient L^niversological 
conclave. He has acted as Assistant Pastor of the First Congregation 
cf the New Catholic Church, which has an embryo existence in con- 
nection with the Theological Branch of the L x niversity. Some of his 
discourses embodying portions of the New Sciento-Religious Doctrine 



Vlll INTRODUCTION. 

will be published in the earliest collection of the Miscellaneous Docu- 
ments which have accumulated in connection with our movement. (1) 

Mr. Hoyle has been simply a student of the Principles and Scope of 
Universology, Alwato, and Integralism, in the limited way which the 
existing facilities for such study have rendered possible. 

The relations of Mr. Nevins to my labors have been intimated above. 

In respect to the body of the present work, the Eeader will perceive 
that there are three varieties of matter: 1. The Text; 2. The Com- 
mentakt ; 3. The Annotation. The Text is the Basis of the other 
two. The Commentary consists of such additional original matter as 
has been prepared in direct connection with the Text, for its greater 
elucidation in minor particulars. The Annotation was intended to 
include extracts from other authors, and from my own previous manu- 
scripts, upon points related in some measure to the subjects treated of 
in the Text or the Commentary. The line of demarcation between the 
character of the matter in the Commentary and that in the Annota- 
tion, is not always very distinct, and has rested, in many instances, 



(1) By the New Catholic Church is meant, in the largest sense, the Church 
Universal, protended in Time and extended in Space. But in an especial sense 
there is meant by the term a Central and Representative Church embodying the 
idea of the Essential Reconciliation of All Religions, Sects, and Denominations — 
without the renunciation of their denominational differences — upon the basis of 
the Principle revealed in Universology, that every Religious Development of the 
Past has been the Divine Expression of some Isolated Phase of the Higher Complex 
Truth. The New Catholic Church in this sense does not seek to found a new Sect 
merely, nor even to withdraw men from their Special Communions ; but, on the 
contrary, to furnish a Representative Centre of Unity in the midst of this Complex 
Variety. It proposes, by the aid of a Science of Doctrines, — of their Significance 
and of their Relations to each other, — to do for the Sects, and for a Mother Church — 
which to secure Unity has heretofore punished Heresy and Dissent — what an 
International Congress, or, still better, an Organized Sciento-Spiritual Planetary 
Institute of Government, may do for all Existing National Governments. In other 
words, it is now Scientifically perceived that the Divine Type and Model of Unity 
is a Unity from Variety, and hence a Complex Unity, in the place of that 
Simple and Direct Unity which, in a first and provisional Stage of the Develop- 
ment of all human affairs, was naturally aimed at ; and that such is the Providen- 
tial Significance of that unconquerable Tendency to the formation of Sects which, 
fortunately, no devotion to Unity has ever oeen able to defeat. This larger view may 
be denominated the Deutero-Christian, as differing from, while yet, in a sense, de- 
veloped from, the Proto-Christian Idea (Greek Deuteros, Second, Protos, First). 
The Drift and Expansion of the whole subject may best be seen from the attentive 
reading of the few last paragraphs of this work, from Text No. 1110 to the end ; 
and, upon the principle that Extremes meet, it may not be inappropriate to request 
the reader to annex those paragraphs to this Introduction. 



INTRODUCTION. IX 

merely upon the feeling in my own mind of the relative importance of 
the matters involved in reference to their bearing upon the Text. 
This interblending of the characters of these two parts of the work 
has arisen in a great measure, also, from the fact that the Annotation 
has served as a receptacle for Comments upon the Commentary ; often, 
then, returning, and passing again over the same ground, from some 
new point of view. Xevertheless it is possible that the Commentary 
and Annotation may become bases, respectively, for future enlarged 
Elaborations, and the Annotation ultimately for a truly Encyclopedic 
Accumulation of the materials extant in the literature of the World, 
related to those discussed in the Text ; and that then the Primitive Dis- 
crimination of the variety of Matter appropriate for each will be re- 
established and made obvious. 



Paper contributed by Professor Clcmcy to ttie 
Introduction of I7?iivei*so2ogy \ 

"When a new discovery in some recondite department of human 
activity, mental or material, is achieved, the discoverer is placed in a 
peculiarly embarrassing position. Having penetrated the hidden re- 
cesses of Being, and caught a glimpse of a hitherto unknown secret, 
and rendered enthusiastic perchance by the view, he immediately 
attempts the task of imparting to his fellow-men his new-found knowl- 
edge. At the very outset, however, of such a labor, an almost insur- 
mountable obstacle presents itself: no language at command can 
adequately communicate the novel discovery. If new terms are coined, 
they are unintelligible ; if those already in vogue are employed, they 
are liable to be misunderstood by reason of old and special associations. 

This dilemma is necessary and inherent in the nature of the case. 
Until the discovery is embodied in some intelligible form, the explorer 
must be content to work solitarily, using whatever means are at hand 
to connect the new knowledge with that which is already extant, in 
such manner as to render it available for appreciation and acceptance. 

Happily, however, there exists a subtle nexus between the different 
domains of the Universe ; and a new discovers" need not necessarily 
fail or be entirely lost. If not expressible in one set of terms, it may 
be in another. One department of knowledge becomes, as it were, a 
mirror, in which the others may be reflected ; and so a new discovery, 
if devoid of its own proper lingual clothing, may borrow a temporary 
dress from its neighbor. 



X ISTTEODIJCTIO^. 

In these pages, under the title of " Basic Outline of Universology," 
is given to the world the first announcement of a discovery the most 
stupendous in its scope, extensive in its applications, and far-reaching 
in its results. Its author has bestowed upon it no less a designation 
than " Universology, or The Science of the Universe." The 
object of this introductory statement — by one who has enjoyed the 
inestimable privilege of being a student of the science for the past 
seven years — is to give some brief outline of his estimate of its char- 
acter, its importance and its bearing upon the destiny of the human 
race. 

Universology is a Science which — owing to its peculiar character, the 
extent of its subject-matter, the intricacy and complexity of its applica- 
tions, and the importance of its influence upon the interests of Human- 
ity — is beset, . in the labor of making it understood and appreciated, 
with difficulties commensurate with its vastness. If the discovery of 
an isolated fact or principle be not easy of exposition and comprehen- 
sion, the difficulty in the case of Universology is enhanced by so much 
as the whole is greater than a part. The problem is the more severe 
owing in part to the fact that the extreme simplicity of the fundamental 
aspect of the discovery is such that it is exceedingly difficult first to 
apprehend it, and then to express it in intelligible language; and in 
part to the novelty of vieiv which the student is called upon to take 
of facts and phenomena with which he is already to a considerable 
degree familiar. 

Prior to the modern revival of learning, scientific investigation was 
pursued in a great measure under an assumption of law in the minds 
of the investigators ; and the consideration of external phenomena was 
conducted in accordance with such assumption. Cosmologies and 
Cosmogonies were produced in accordance with crude preconceived 
notions ; and satyrs and other monstrosities held an undisputed posi- 
tion in the classifications of natural history. From the nature of this 
mode of procedure, its application was fruitless in adding to our stock 
of positive knowledge. Bacon, perceiving the deplorable and unsatis- 
factory results of this infantile practice, and casting aside all assump- 
tion of laws or principles unsupported by facts, inaugurated, more 
formally, what is known as the Inductive Method in Science, which 
busies itself with the investigation and notation of the phenomena of 
the Universe with a view to derive therefrom a correct knowledge of 
their underlying laws. For three hundred years this has been the 
accepted method in the Scientific World ; and it has been settled in the 
minds of many that no other was or could ever be available or worthy 
of equal rank with it. The Baconian or Inductive Method of the past, 



INTRODUCTION. XI 

however, finds its culmination, and, in a sense, its logical termination 
in the discovery of Universology, and in the inauguration of what will 
be termed in the future the Andrusian or True Deductive Method 
applied to the Universe at large. This discovery has, therefore, a two- 
fold character. It is not only a Science vast as the Universe in its 
scope, but a method of Scientific Procedure capable of application to 
every domain of TJiought and Being, in the new investigations which 
will ever be demanded in exploring new special departments of Being. 
An important fact, bearing upon the consideration of the subject, 
must not be overlooked here. The labors of the Scientific World have 
been and are still directed almost wholly to the observation and classi- 
fication of the phenomena of the material, sensuous domains of the 
Universe, setting aside the consideration of the Spiritual or Mental as 
being too obscure to be subjected to the tests of scientific procedure. 
Abstract philosophy has had no part in the solution and settlement of 
scientific questions, and Metaphysics have been carefully and rigorously 
excluded from their just relations with the domain of Physics. The 
fact that the Science of the whole Universe has not been sooner dis- 
covered is no doubt partially to be attributed to this exclusion of one 
entire half of the field of investigation. The principal reason for this 
aversion of the scientific world to the consideration of the Spiritual or 
Immaterial half of Being is to be found, doubtless, in the fact that the 
method necessary for its investigation is one which stands in polar 
opposition to that of ordinary Science. An apt illustration of the 
difference between these two scientific modes is to be found in the 
History of Astronomy — one of the few sciences to which has been 
applied the True Scientific or Keflective process, and almost the only 
one, with the exception of Geometry, which furnishes an example of 
the stupendous results of the application of Demonstrative Reasoning. 
Until attention was turned away from the observation of external 
astronomical phenomena, and up to the period of the discovery that 
the earth possessed a motion in and of itself, the Science of Astronomy 
was not properly constituted. This turning aivay was a Reflective action ; 
a seeking for the solution of the difficulty, not alone in the apparent 
motions of the things observed, but also in the real motion of the observer 
himself The law of his motion once ascertained, a flood of light was 
immediately thrown — from a new and totally unexpected source — upon 
the hitherto inexplicable apparent motions of the planetary and stellar 
bodies. This result of the application of the Reflective process caused 
a total revolution in our method of aspecting the subject ; and the 
standpoint (mentally speaking) of every astronomer to-day is the sun, 
and not the earth, as was the case with the ante-Copernican observers. 



Xll INTKODUCTIO^. 

We can readily understand now, from a priori considerations, that 
until this important change occurred in the poles of astronomical 
observation, no true science of the subject was possible. 

In like manner, the Science of the Universe points out that Scien- 
tists should seek for the explanation of all the varied phenomena of 
the Universe, not alone in direct observation, but as well in the laws 
of that which lies back of and observes those phenomena — in other 
words, in the laws of the Mind itself. It will be perceived that the 
Mind, as observer, holds a position, relatively to the Universe at large, 
analogous to that which the earth bears to the Sidereal heavens. Were 
there no Mind, it is evident there would be no external phenomena 
perceptible, since the Mind is the subject and agent in the perception 
and comprehension of those phenomena. Until, then, we explore the 
Mind itself, and learn the laws of its operation, all our knowledge of 
what is external to it will be characterized by that incompleteness and 
confusion which attached to astronomical science previous to the im- 
portant discovery that the laws of the motion of the observer were the 
key to the obvious appearances of the astronomical Universe. The Mind 
is a great spiritual eye, revolving in all directions, the conscious Ego 
within taking note of external phenomena, as the earth is a great 
Sidereal eye, from which the observer notes the apparently incongruous 
motions around him. 

In order, then, to the evolution of an exact Science of the Universe, 
the laws of the observing mind must become known ; and this can only 
be accomplished, as we have seen, by looking in instead of looking out — 
in a word, through the Indirect or Eeflective mode of aspecting the 
subject, in opposition to the Direct or Observational. This truth is 
gaining recognition among our most advanced thinkers. Mr. Buckle, 
the author of the "Introduction to the History of Civilization in 
England," makes the assertion boldly that as yet we know nothing, for 
the reason that we do not comprehend the connection between the 
mental and material worlds, or between the external phenomena of the 
Universe and the Mind which observes them. 

It is evident that a science claiming to be universal cannot properly 
ignore any domain, much less such an important department as Mind. 
Most striking among the first applications of Universology is the dis- 
covery, by its methods, of the fundamental laws which lie at the basis 
of all thinking and feeling — all mental operation — and the demonstra- 
tion of the fact that they have a corresponding expression and action in 
the external Universe. The Mind, as a Microcosm, or Spiritual Universe, 
repeats, in an inverse and yet exact way, the Macrocosm or Material 
Universe ; and hence each becomes a gauge by which to measure the 



1 



INTRODUCTION. Xlli 

other. It is at this point that the Science takes on the distinctively 
Deductive character, as contrasted with the Inductive method hereto- 
fore in vogue among scientists. The Laws of Mind once radically 
discovered, we are enabled, by their aid, to correlate and harmonize the 
multifarious and complex phenomena of all external Being, as, by a 
knowledge of the laws of the earth's motion, we are capable of account- 
ing for and systematizing the multifarious phenomena presented by 
the motions observable in the starry heavens. 

The analogy between the discovery of the earth's motion and that 
of Universology is instructive in yet another particular. The earth's 
motion was a matter difficult of comprehension by those to whose at- 
tention the subject was first brought. In fact, it was sharply disputed, 
and upon quite plausible grounds, reasoning in accordance with all that 
was previously known on the subject. Any appeal to the ignorant 
classes, naturally predisposed to doubt, was useless, and the attempt to 
prove terrestrial revolution from direct observation would have been 
equally futile. The heavenly bodies apparently revolved daily about 
the earth ; and it is extremely difficult to establish the conviction that 
what we see with our own eyes is not absolute and undeniable truth. 
As the motion of the earth can never be perceived from direct observa- 
tion, so Universology cannot be apprehended by an appeal to the 
observation of mere resemblances and differences as they appear con- 
cretely embodied. It is only by attaining a perception of Law, in its 
most abstract and necessary aspect, that we can understand the modes 
of our own thinking ; and then, by applying them to the external uni- 
verse, prove the correspondence between the all-inclusive domains of 
Mind and Matter. 

It should be observed that Emanuel Kant makes the same claim 
which is above expanded and applied to Universology. He, in other 
words, believed himself to have done substantially for the world of 
ideas what Copernicus did for the material world in establishing the 
change from the geocentric to the heliocentric mode of viewing the 
solar system. The illustration above was chosen as the simplest and 
most easily intelligible ; but it is not intended to deny the claim of 
Kant. In the strictness of correspondence, and, subdivisionally, within 
the Subjective Domain merely, Kant's revolution in Philosophy was, 
perhaps, more properly the analogue of the discovery of Copernicus ; 
and the discoveries of Mr. Andrews are then similarly related to those 
of Kepler and Newton. They supply, in a word, that Exactitication of 
Law and Unity of System which the mere change of the astronomical 
standing-point introduced by Copernicus, failed to establish. Charles 
Fourier also claimed to have repeated the great discovery of Newton in 



XIV IXTBODUCTKXN'. 

respect 7 at least, to human society, in his doctrine of Passional Attrac- 
tion. The detailed examination and adjustment of such claims are 
not of importance to the present purpose, and may be safely left to the 
consideration of those who may make a specialty of the subject. The 
central peculiarity of Universology is undoubtedly the Exactificatwn 
of Laic — the substitution of the true Scientific character for this class 
of investigations, in the place of the vague speculations of Philosophy. 
In a certain concrete sense, Swedenborg has more completely reversed 
the order or direction of observation than any other thinker, — as ex- 
pounded in this Basic Outline. 

The essence of all Law is Eelation, and the essence of Eelation — in 
the largest and most comprehensive statement — is comprised in Like- 
ness and Difference, or Unity and Variety. The likeness or difference 
subsisting between any two or more objects may be observed as a single 
fact; but, as attention is in such case directed mainly toward the 
objects, the perception of the Relation, as another order of fact, is not 
fully attained, because it is limited by, or confined to, the circumstances 
in which it is found. The idea of pure, abstract Eelation — or Relation 
considered, solely with reference to itself and its intrinsic nature — is some- 
thing quite different. This can only be attained by disconnecting the Ee- 
lation from the things related, and considering it separately as a subject 
of analytical investigation. An illustration of the idea here intended 
to be conveyed is found in contrasting two branches of the Mathemat- 
ics — Arithmetic and Algebra. In Arithmetic we deal with dumber 
principally, although Eelation is necessarily involved to a minor ex- 
tent ; but as our attention is mainly directed toward numbers, and the 
quantities represented by them, we do not attend, in our thought, 
to the Abstract relations existing among them. In Algebra, however, 
Number drops out of sight, and our task is, pre-eminently, with Eelation. 
From a relatively concrete realm, peopled by ideal entities, we pass to 
an abstract one, where the subject of consideration is, not the entities 
themselves, but that which intervenes between them — the Betweenity 
of the things. This Betweenity, or Eelation, is actually brought into 
such prominence in Algebra, and such consideration is bestowed upon 
it, that its characteristics are explored, analyzed, and named— and 
named in very simple yet expressive terms. Here for the first time in 
the history of Science "the Law of Eelations is formulized in any defi- 
nite and exact way. In the 4- , -, and = of Algebra we have the repre- 
sentatives of that Aspect of Universal Law applicable to the subject of 
this particular Science; and as we see that they suffice for all opera- 
tions in this special department, we may infer, so soon as Universal 
Analogy is rendered probable, that this is but a single example of a 



INTRODUCTION. XV 

Universal Law, destined to be wrought out and formulized in all other 
domains. Such a Law does exist, and is discovered. The most ab- 
stract and inclusive statement of that law which can be made, echo- 
ing in exactitude to the plus, minus, and equation of Algebra, is found 
in the fundamental terminology of Universology — Unism, Duism, and 
Trinism. 

The accumulated knowledges of the world, in Science, Philosophy, 
Religion and Art, will be the material upon which the incipient labors 
of Universologists will be expended ; but even all this wealth, Induct- 
ively and Observationally obtained, will be but as a drop in that Ocean 
of Deductive and demonstrative knowledge which will become the 
possession of the human race upon the inauguration and prosecution 
of the legitimate methods of L T niversology. What has been already 
elaborated by the new method will furnish but a first step in an in- 
finite progress of pure Deduction in all spheres and domains of human 
concern. 

Universology, unlike all the Sciences extant, except Logic and the 
Mathematics, does not depend for its establishment upon grounds of 
p r obability. The tentative efforts of Science in all other departments, 
so far as they have aimed at establishing incontrovertible foundations, 
h sve as yet produced nothing more than a high grade of probability. 
This arises from the fact that conclusions based upon partial and frag- 
mentary observations — and all must be fragmentary and partial which 
do not embrace the entire Universe — must themselves be vitiated by 
incompleteness or non-inclusiveness ; that is to say, any conclusion 
dependent upon observations of fleeting and changeful phenomena 
must ever be insufficient and unsatisfactory ; because we are unable to 
say that the further observations of to-morrow will not modify, enlarge, 
or subvert the conclusions of to-day. It is only when we deal with 
inherent and necessary Law, that we are able to arrive at conclusions 
^ hich shall have the force of demonstrable and irrefragable deduction, 
the very " thus saith the Lord " of absolute and exact science. 

A most important consequence flows from this radical difference be- 
tween Universology and all fragmentary sciences. The student of 
Universology becomes thoroughly convinced of the absolute truth of the 
Science a3 soon as the fundamental statements of its formulae can be 
made intelligible to his mind. He is, as it were, made instantly aware 
of the truth — and the ivhole truth, in a certain sense — in respect to the 
subject, instead of being compelled to wander for years through the 
mazes of a science whose dicta must necessarily change with every new 
discovery of a fact. 

Perhaps one of the happiest illustrations as showing the radical dif- 



XVI ENTEODUCTIOitf. 

ference between Uniyersology and the Partial Sciences will be found in 
the contrast between the special senses of Touch and Sight, including 
the modes and spheres of their operation. The knowledges now ac- 
cumulated in the world have been obtained by a mental process 
resembling that in which a blind man procures his information of 
the world. He must come in contact with every object of investiga- 
tion, and, after carefully feeling it, examining its shape, quality, size, 
etc., he notes these characteristics, and proceeds, with patient and 
plodding step, to the consideration and examination of the next object. 
Accumulation of facts, and description and classification of natural 
objects and processes, constitute in the main the knowledge alike of the 
-blind man and of the scientific world up to the present hour. The 
scientist is a veritable Gradgrind, and is not disposed to listen to theo- 
ries or speculation unless based upon precedent or consequent facts. 
The poiver of comparison between objects and processes, in its clear, 
full, and normal operation, is reserved, however, for another faculty ; 
namely, the organ of Sight (mental as well as physical). To the eye 
of the blind man suddenly gifted with vision, the most prominent and 
striking fact would not be the objects in creation — with which he has 
become partially acquainted by laborious and patient investigation 
through the limited sense of Touch — but the grand, wonderful, and 
illimitable expanse of light in which all things " live, move, and have 
their being." He is gifted, for the first time, with the perception of a 
new medium of Relation between things; it becomes a fact of direct 
vision with him that all the objects with which he had come in contact 
have a common matrix of light; and so, by the acquisition of the 
faculty of Sight, he is put in possession of a means of obtaining knowl- 
edge quite different in scope and nature from what was his while able 
only to feel. Those mental faculties corresponding to the special sense 
of Touch act in a manner correspondingly slow, toiling through end- 
less turnings and windings towards the acquisition of a full rational 
conception ; whereas, with the awakening of the mental power of 
Vision comes the instantaneous rectilinear perception and conviction 
of the exact aspect of Truth, addressed directly to that faculty of the 
Mind in such a manner that no further questioning or examination is 
necessary. 

Again, the domain of Universology holds a position relative to the 
domains of the Partial Sciences, analogous to that which the domain 
of Sight holds in its relation to those of the other special senses. It 
is not to be compared with the others as one of a similar series, or as 
occupying a grade a little higher or covering an expanse a little greater 
than that of any other science. It is a domain which is all-inclusive, 



INTRODUCTION. XV11 

all-embracing, and all-pervading, as the sunlight — the domain of Sight 
— includes, embraces, and pervades all objects of special sense in the 
material world. 

The basis of Universology is not in the accumulation and digestion 
of phenomena or facts in themselves, but is to be found in the Law of 
Comparison between them. It will be readily inferred, then, that for 
the establishment and demonstration of the Science, only the smallest 
possible modicum of fact is necessary ; as the exhaustive analysis of 
the relations between any two objects, two facts, or two phenomena will 
be the statement of the whole Science in its fundamental, abstract, and 
first-applied aspect. As, in Algebra, x might represent a knoivn or an 
unknown quantity, and the whole solution take place with equal exact- 
itude and precision ; so, under the application of Universological law, 
all questions are resolvable with equal facility whether they relate to 
the more obvious and external domains of Matter, or to the abstract 
and less appreciable realms of pure Philosophy and Metaphysics. 

The Mind is the great Spiritual Sun. The Laics of the Mind are the 
universal Sunlight which illumines all things, and makes them clear. 
Analogical with the material Sun, the radiations from this Spiritual 
Centre are cast upon all things in the Universe, bathing them in a 
glory, a beauty, a claritude so much greater than those of the external 
Sun as the Spiritual is higher in rank than the Material. Nothing 
can be truly known except as the light of this ineffably brilliant orb is 
shed upon it ; and all things Tcnowable in the Universe partake of the 
nature of the Mind which knows, in like manner, as all things visible 
in the material Universe are penetrated and permeated with the prin- 
ciple of external light. It is in these subjective Laws of the Mmd, 
then, that we are to seek the ultimate explanation of all phenomena 
external to it, as in the reflex fact of the earth's motion was found the 
solution of the complex astronomical phenomena which before per- 
plexed and deceived us. 

A thousand illustrations of the application of Universological Law 
might be made, and will be made under the proper circumstances. 
This is not the occasion for an exhaustive analysis of the subject. The 
effort has been rather to indicate what the Science is — to talk about it 
— than to teach its principles in any exact manner. That labor is remit- 
ted to the text-books and lecture-rooms of the University. The Laws 
of the Universe in detail of manifestation are too numerous to be 
caught and imprisoned in any single formula of expression, whether 
of Language or of Art. Absolutely simple in their origin, yet infilling 
all forms of Being, outworking through all modes and structures, pro- 
nouncing themselves in all Existence, from the minutest atom to the 

2 



XV111 LNTEODUCTIOIN'. 

grandest world, they demand an Infinity of Space and an Eternity of 
Time for their full and sufficient display. True, owing to the primi- 
tive simplicity, we find in each and every form, mode, and molecule in 
the Universe the same, identical, regulating Principle, and all we need 
is the mental iactus eruditus to be able to detect its presence and sim- 
ple grandeur amid the myriad variant forms through which it speaks ; 
yet the vastness of their variety, in evolution, precludes the possibility 
of any adequate simple treatment of the subject. 

It is proper to notice here one of the more immediate and important 
results of the application of the Science ; namely, the discovery of a 
Scientifically constructed Universal Language. The necessity for such 
a language, as one of the exigencies of the Science, is patent, as, with- 
out a Universal Language, Universal Science would be destitute of its 
proper or adequate Terminology. I can do no better at present, to 
illustrate this very interesting branch of the subject, than to quote a 
single passage from an unpublished work introductory to the New 
Universal Language. I conform, in the extract given below, to the 
typographical dress which is one of the peculiarities of the style in 
which Mr. Andrews chooses to convey his ideas ; and I refer the reader, 
for the justification of his method, for his purposes, to the Commen- 
tary beginning upon the second page of the body of this work (Text 3), 
where the subject is fully discussed. 

" The Lingual Alphabet contains the Vowels and Diphthongs, Con- 
sonants and Ambigu's which enter into the construction of the Uni- 
versal Language, together with the Meaning with which each Sound 
of the Human Voice is discovered, by the most fundamental Analysis, 

TO BE INTRINSICALLY AND INHERENTLY LOADED BY NATURE HER- 
SELF. These few Meanings of the Alphabetic Sounds of the Voice 
are discovered to be the Primary Elements of All Possible 
Thought, and, at the same time, to correspond with or exactly to repeat 
the Primary Elements of All Possible Being and All Possi- 
ble Moyement in Nature herself; so that this mere handful of 
Meanings constitutes, in turn, 1. the Ideological Alphabet, or 
Alphabet of Ideas; and, 2. (by correspondence) the Ontological 
and Logical Alphabets (or the Alphabets of Eealities and Laws) in 
the Universe at large. In other words, the Alphabet of the New Lan- 
guage is, in a sense, the Alphabet of Universology, and, in fine, the 
Alphabet of the Elementary Constituents of the Universe itself. 

" It results from these Discoveries that, by the Combinations of these 
few Letters (or Sounds) into Words — the Process of Word-building — 
the precisely correspondiny combinations of the Primitive Elements of 
Thought into Simple and Compound Thoughts are represented; and 



INTRODUCTION. XIX 

also the Corresponding Combinations of the Primary Realities and 
Principles or Laws of Being, into Concrete Objects and Movements, and 
Systems of Objects and Movements, in the External World. The 
"Words so compounded of Elementary Sounds are then, by a necessary 
consequence, loaded with the precise amount of Meaning contained in 
the Thoughts compounded of the particular Elements of Thought 
represented by the Sounds — the corresponding Elements of Speech. 
These compound Words and Thoughts correspond, again, in turn, with 
Things and Operations and Systems in Nature, compounded in like 
manner of Primary Realities or Elements of Reality (Proto-Pragmata) 
and of First Principles and Laws, — the Elements of Being. The System 
of Normal Human Speech, the System of Thoughts in the Mind, and 
the System of Things and Operations in the World at large, are found 
to be naturally evolved from the same starting-points, in divergent radii 
of development ; furnishing a panorama of the Universe seen in the 
structure of Language. 

" The understanding of the Law of this Development pertains to the 
newly discovered and immense Science of Universology." 

These abstruse statements of the incipient aspects of the subject 
must doubtless seem somewhat vague and inconclusive to the appre- 
hension of the reader; and no proper appreciation of the tremen- 
dous consequences flowing from such a discovery will, at once, arise 
in the mind. But consider what must be its results! We have 
placed in our hands, for the first time, the Law in all domains and 
spheres of the mental and material Universe. And what does this 
involve ? Instead of groping our way in darkness in the investigation 
of the phenomena of the Universe, we have a true and sure guide to 
point the way and lead to the realization of our highest aspirations. 
In the Scientific World, all investigation, instead of being carried on 
sporadically and in an isolated manner as hitherto will be conducted 
upon a certain, well-defined, and unitary plan, in accordance with 
which the whole Scientific World will act with one purpose, having a 
common chart by which to be guided and governed. In the industrial 
activities of the Race, the same unity and concord of action will be 
achieved, whereby the whole Earth will be beautified and rendered habit- 
able by the labor of a Collective Humanity directed by a knowledge 
of Universal Laws; men not, as now, conflicting with and neutral- 
izing each other's efforts by the chaotic multiplicity of the antagonistic 
plans and objects which they pursue. In the Social World, a common 
law of Societary relations will bring into harmony the contending 
interests of communities and nations, who will render obedience to it 
with the same promptness and alacrity with which they now observe 



XX ENTEODUCTION. 

laws discovered and applied in minor spheres, as, for instance, loco- 
motion and the transmission of intelligence. The great international 
questions which agitate the world will be discussed in the light of uni- 
versal principles, and will be decided by the fiat of an exact science, 
from which there will be no desire to appeal. In the Eeligious Sphere, 
the solution of those knotty problems which have heretofore vexed the 
souls of men will be rendered clear as the sun at noon-day ; and all 
contention, strife, and misunderstanding on theological, moral, and 
ethical questions will be forever dissipated by a scientific knowledge of 
the Law, and, so to speak, of the Aim and Plan of the Creation, super- 
added to all that the religious and prophetic intuition, inspired or un- 
inspired, has revealed in the past. 

And this is not all. The Great Science will not only furnish the 
underlying rule of conduct in all these separate domains ; it will also 
supply the Law of their inter-relations ; — so that order and regularity 
will be introduced not only into each special domain ly itself; but a 
great compound, universal harmony will be evolved by the combina- 
tion and co-operation of them all in one grand whole. In a word, the 
same law will be universal in its application ; and what will be true of 
the parts will be true of the whole. Thus the student in any par- 
ticular department will be obtaining a knowledge, not merely of his 
specialty, but of the law of all specialties, and also of their combination 
in one compound aggregate. The physical, mental, moral, and spirit- 
ual relations of men will be placed upon a clear, well-defined, eternal 
foundation of truth and justice; and all that is noble, refined, and 
beautiful in the innate constitution of man will have free scope to 
develop under the influences, tendencies, and aspirations which God 
has implanted in his being. To include all in one word, we shall 
know in an absolute sense what is right and true and good, instead of 
supposing and opining, as now. M. A. Clancy. 

n. 

Taper by Mr. Freeland—fMay, ?866). 

Having been requested to furnish for publication a statement of the 
character, and of my estimate of the value of the New Scientific La- 
bors whose First or Fundamental Principles are herein exhibited by 
the Discoverer, I offer, as most appropriate for the purpose in view, the 
following brief and cursory notice issued by myself in the form of a 
Circular Letter in May, 1862, as the original public announcement of 
this most important Discovery. 



INTRODUCTION. XXI 

New Yoitx, May 1st, 18G3. 
A new Scientific Discovery, of immense scope and importance, has 
recently been completed in New York City. 

The Science is of such magnitude and character that the discoverer 
feels justified in bestowing upon it the name of Uktiversology, or the 
Science of the Universe. It is the Science of the Universe, as a whole, 
and of the correlation of its parts and principles, in the same precise 
sense as that in which Geometry is the Science of the admeasurement 
of extension and form, or Astronomy of the relations of the heavenly 
bodies. It is the discovery and complete elucidation of those back- 
lying and universal Principles, in the nature of things, which are 
everywhere suspected, as it were, to exist, but which have never been 
heretofore Scientifically discovered and proven ; Principles which have 
given rise to dreamy, misty theories of Universal Analogy, precisely 
because, on the one hand, they are essentially true and universal, 
and are therefore constantly recurring to all observers ; and because, 
on the other hand, they remained still undiscovered, or latent, so to 
speak, relatively to the human mind. These Principles are brought 
out, by this Discovery, into their plenitude and exactness, in the 
strictest sense of these terms. 

In other words, the discovery is that of a Science, or rather the 
Science of Universal Analogy; not in that vague way in which such 
an idea has been dogmatized, out of the intuition, by Oken, Fourier, 
Swedenborg, for example ; but as a veritable Scientific Discovery of a 
new exact Science, and the greatest immeasurably of all the Sciences. 
It is the Science of Universal Principles, and distributes, not only all 
the Sciences, and consequently all the Departments of Being among 
themselves, but enters directly into the body of each special Science, 
and distributes all the particulars within every Domain. 

It is, therefore, in one sense, the one and only Science, of which all 
other Sciences, whether physical or mental, are only twigs or branches ; 
but, in another sense, it is only the central Science, from which all the 
special Sciences are, in the nature of things, derived, and to which they 
must of necessity relate and adjust themselves, in order to their own 
perfection. In still another sense, or in addition to all this, it is the 
introduction of a new Scientific Method and Epoch ; the furnishing 
of a genuine and legitimate method of Deduction, as a guide for all 
future scientific investigations, in all Departments whatsoever ; not, 
however, to the disparagement or exclusion of observation and the con- 
tinued induction of minor laws. 

Auguste Comte has thought it necessary to guard himself from the 
imputation of so visionary a belief as that of the possible discovery of 



XX11 IjSTKODUCTKXN'. 

a Unitary Law in Science, to which all the phenomena of the Universe 
can be ultimately referred. He nevertheless says : " The ultimate per- 
fection of the Positive [or Exact Scientific] System would be (if such 
perfection could be hoped for) to represent all phenomena as particular 
aspects of a single general fact; — such as Gravitation, for instance." 
The value of the tendency towards Unity is also expressed in the 
following sentence : " However impossible may be the aim to reduce 
the phenomena of the respective Sciences to a single law, supreme in 
each, this should be the aim of philosophers, as it is only the imperfec- 
tion of our knowledge which prevents its accomplishment. TJie perfec- 
tion of a Science is in exact proportion to its approach to this con- 
summation." 

Agassiz, in his notice of Oken's System of the Classification of the 
Animal Kingdom, judiciously observes (quoting from memory), " we 
do not yet sufficiently understand the Law of Analogy to make it the 
basis of our distributions." There is. here an implication that such a 
Law exists and is awaiting discovery. The idea is confirmed by the 
following remark, taken from the article of the same distinguished 
Scientist in the late February number of the Atlantic Monthly : "The 
time has come when Scientific truth must cease to be the property of 
the few, when it must be woven into the common life of the world ; 
for we have reached the point where the results of Science touch the 
very problem of existence, and all men listen for the solving of that mys- 
tery. When it will come, and how, none can say ; but this much, at 
least, is certain, that all our researches are leading up to that question, 
and mankind will never rest till it is answered." 

Prof. Peirce, of Cambridge, in his Suggestions of Analogy in refer- 
ence to the arrangement of the leaves of a plant on its axis, of the 
spines of a shell, and of the planets around the sun, seems to be feeling 
out in the direction of the discovery of such a Unitary Law. 

Precisely this Law, which Auguste Comte deems it visionary to 
believe in the possibility of discovering, which Prof. Agassiz seems 
confidently to expect will be discovered at no distant day, and the 
existence of which is strikingly confirmed by the observations of Prof. 
Peirce, is now matter of actual discovery, as capable of demonstration 
as any problem of Geometry. It will supply to the Naturalist, com- 
pletely and with perfect certainty and beauty, those Laws of Classifica- 
tion towards the attainment of which modern scientific labors have 
been directed ; while it will clearly, unerringly, and satisfactorily solve 
that "mystery," "for the solving" of which "all men listen." It will 
demonstrate to the Mathematician the identity of the Laws which per- 
vade his own sphere with those which pervade every other department 



INTRODUCTION. XX111 

of the Universe, and exhibit to him the nature of that Law in accord- 
ance with which all the phenomena of the Universe are distributed. 

The Science of Ukiversology is based, then, upon the discovery 
of the Law of Analogy, which, while it unifies all knowledge, also 
points out and demonstrates the particular place of each fact in the 
broad Generalization, and the relation it bears to all other facts, 
considered either separately or as a whole. More exactly, while the 
Science commences in the broadest and most inclusive observational 
Generalizations, it proceeds from these downwards to the most com- 
plete and fundamental analysis. By this analysis, it discovers and 
establishes the equally broad and universal abstract Generalizations 
which furnish the Unitary Law and its primitive branches. From 
this analysis it again proceeds upwards to the scientific synthesis of the 
Universe, supplying the most complete and detailed classification of 
the particulars, in each Department of Being, carrying Scientific pre- 
cision into the minutest details of all the Sciences, and is capable of 
giving the rationale even of the shape of shells on the sea-shore and 
of the colors of the autumn forest. 

It is, therefore, the Science of the Laws of Order and Harmony 
as they exist in the Universe at large, in consonance with which all 
human affairs must be conducted in order to secure true and practical 
concord and the most perfect results. Commencing in the Mathe- 
matics, and ascending gradually through the whole range of the Sci- 
ences to the topmost ones — Sociology and Theology — it shows the 
Principles at the base of each of these seemingly different Sciences to 
be the same, and demonstrates, with the clearness and exactitude of 
Geometry, the identity of all the Laws pervading each of them. Uni- 
versology is therefore the complete Scientific demonstration of that 
Universal Unity of Plan in the Universe which Fourier vaguely theo- 
rized and confusedly attempted to explain. The multitude of the Sci- 
ences are to it what the distinct parts of the body — head, arms, legs, 
fingers, toes, etc. — are to the body as a Unit or Whole. It is a Science 
linking together, and including within itself, all the Sciences now 
known, and numerous others which will be unfolded by it. It may 
be viewed, therefore, both as a grand, all-inclusive Science, and as a 
new and comprehensive Scientific Method. 

Still another aspect may be presented of the subject. Agassiz, in the 
article already quoted from, says : " Yet believing, as I do, that classi- 
fication, rightly understood, means simply the creative plan of God as 
expressed in organic forms" etc.; and again: "If, then, the results of 
Science are of such general interest for the human race ; if they are 
gradually interpreting the purposes of the Deity in creation and the 



XXIV INTRODUCTION. 

relation of man to all the past, — then it is well that all should share in 
its teachings," etc. 

Looking at Univeksology from the same point of view in which 
this celebrated Xaturalist here regards Classification, we may announce 
it as the complete discovery and perfect interpretation of " the purposes 
of the Deity in creation" and the entire unfolding of "the creative plan 
of God," not only as expressed in " organic forms," but as involved in 
every Sphere of Thought and Being in the Universe of Matter and of 
Mind. To state this in another way : Certain Fundamental Laws are 
found to exist in accordance with which the Phenomena of every De- 
partment of the Universe are evolved. In the Domain of Mathematics, 
they take the form which the nature of that Science demands ; in that 
of Astronomy, they are wrought out in conformity with the conditions 
imposed upon them by the nature of the material in which they are 
expressed; somewhat in the same manner as the same architectural 
plan is modified, according as it appears in wood, in brick, in iron, or in 
stone. In Chemistry, in the Mineral, the Vegetable, the Animal King- 
doms, in the Science of Mind, and elsewhere, Uxiyeesally, these 
same Fundamental Laws re-appear like an echo, modified, in their 
manifestation merely, by the nature of each individual case, but con- 
stituting, when revealed by the discovery of their identity, the basis of 
the new Science of Uxiyersology. 

Such a discovery, involving, as it must, events the most important, 
calls more loudly upon the attention of the Scientific Man, the Thinker, 
and the Practical Man, interested in the Progress of the Human Race, 
than any other. Through the portals of this Science we are about 
entering upon the most tremendous revolution in Science, in Govern- 
ment, in Theology, in Political Economy, in Art, in Practical Life, 
which the world has ever witnessed. Such a movement will require 
the co-operative labors of all Scientific men in the future, to trace out 
in their several Departments the particular operations of Laws which, 
in their generality, will be, from an early day, the common intellectual 
wealth of all intelligent minds ; and the aggregate labors of practical 
men, in all spheres, to apply these Laws, thus developed, to the various 
constructions and activities of every-day life. 

In Prof. WhewelTs "'History of the Inductive Sciences," in dis- 
cussing the philosophical speculations of Pythagoras concerning num- 
bers (Vol. I. p. 78, Am. Ed.), occurs the following statement, which 
gives a glimpse, almost the only one found anywhere in the books, of 
the actual method of investigation which has led to the accomplish- 
ment of this great discovery : " It has been observed by a distinguished 
modern scholar (ThhiwalTs Hist. Gr. II. 142) that the place which 



IXTKODUCTION. XXV 

Pythagoras ascribed to his numbers is intelligible only by supposing 
that he confounded, first, a Numerical Unit with a Geometrical Point, 
and, then, this with a Material Atom." . . . 

" The Pythagorean love of Numerical Speculations might have been 
combined with the doctrine of Atoms, and the combination might have 
led to results well worth notice. But, so far as we are aware, no such 
combination was attempted in the ancient schools of Philosophy, and 
perhaps we, of the present day, are only just beginning to perceive, 
through the disclosures of Chemistry and Crystallography, the impor- 
tance of such a line of inquiry." 

The discoverer of Uxiyersology is Mr. S. P. Axdeews, a Member 
of the American Academy of Arts and Sciences, the American Eth- 
nological Society, etc.; Author of Discoveries in Chinese, etc. A 
somewhat inaccurate list of his works, heretofore published, will be 
found in Allibone's Dictionary of Authors, and in Tnibner's Biblio- 
graphical Guide to American Literature. 

Somewhat more than two (now six) years ago my attention was 
called to the fact that such a discovery was being made, and I was 
invited to a critical examination of its Principles. A thorough in- 
vestigation of the subject fully confirmed in my mind the claims of 
the discoverer. During the two (now six) years past I have been 
engaged in, and wholly devoted to, collaboration in the development 
of the Science, with Mr. Andrews and a small number of investiga- 
tors, whom his discovery has gathered about him, as assistants, and 
who constitute already the nucleus of a working University in the 
establishment of the Science and its application to the various Branches 
of the Scientific Domain. I have now taken upon myself the labor of 
preparing this incipient statement of the subject, for the purpose of 
bringing it before the attention of leading minds in the Scientific, 
Religious, and Practical Spheres. 

Cuvier, in speaking of the Progress of the Sciences, makes use 
(translating freely) of the following expressions : " "We have seen them 
[the Sciences] if not positively acting as the creators of human society, 
at least being developed along with it, and conferring upon it succes- 
sively all its increased enjoyments, sometimes even revolutionizing 
completely their elements or the methods of their realization ; so that, 
from what the Sciences have done hitherto, it is not difficult to foretell, 
in some measure, what they must be destined to accomplish in the 
future." 

There is, then, sufficient basis for a general interest, on the part of all 
persons, in the early announcement and popular introduction of any 
great Scientific Discovery. The present Circular Letter is designed, how- 



XXVI INTRODUCTION. 

ever, for such persons only as are supposed, from their public reputa- 
tion or from personal knowledge of them, to have a more than usual 
interest in all that concerns the progress and "well-being of the Eace, 
intellectually, materially, or morally. 

Should any persons, to whom this Circular Letter may come, find 
the statements contained in it interesting to such a degree that further 
information is desired on the subject, such individuals are requested to 
communicate with me to that effect, and I will, from time to time, 
keep them advised of the progress of its development and publication ; 
and will, so far as practicable, afford them facilities for ascertaining 
how, and in what degree, the discovery may subserve their intellectual 
or practical wants, and how they, in turn, may aid in its rapid diffusion 
and enlarged usefulness in the world. (1) 

Edwabd B. Freeland. 

in. 

(Paper by Mr. IToyle. 

In order to estimate and rightly to describe the new Science of Uni- 
versology, an amount and variety of information would be required (in 
addition to a comprehensive knowledge of the Science itself, as such), 
of which few, indeed, even among the learned, are possessed. To ren- 
der but scant justice to a theme so vast, with all the advantages which 
a familiarity with extant knowledges and a ready facility of expression 
could afford, it would be necessary to devote years instead of hours, 
and volumes rather than pages, to its elucidation. 

With this prefatory disclaimer of any attempt to exemplify, except 
proximately and most imperfectly, the scope and excellence of the 
Science, it will be the purpose of this paper briefly to advert to some 
of its more salient points and prevailing characteristics ; and, by a pre- 
sentation of the results which must supervene on its application in 
certain departments of human activity, to induce earnest inquiry con- 
cerning a discovery so long vaguely anticipated, and so immensely im- 
portant in its bearing on the destiny of the Eace. 

Based on Principles evolved from an analysis, more subtle and 
thorough than any heretofore instituted, into the constituent Elements 
of Thought and of Things, as they interpenetrate all Domains of 
Being whatsoever ; establishing a relation between spheres of investiga- 
tion hitherto deemed radically distinct, and introducing a Unified Sys- 

(1) This arrangement is not now applicable, and all Communications of the kind should be addressed 
to me personally, until further notice. — S. P. A. (18G8). 



INTRODUCTION. XXVU 

tern of Knowledge, — this Science sweeps from realm to realm of the 
material and spiritual Universe, unlocking the secrets and classifying 
the phenomena of each, with a certainty and exactness limited only by 
the capacity of the philosophic explorer to apply its principles and 
interpret its indications. 

In the Department of Language these principles furnish the neces- 
sary data for the elaboration of an entirely new form of speech based 
on the inherent meaning of Sounds, This language will be concise, 
regular, and euphonious. It will possess a capacity for expression 
infinitely minute, and as infinitely varied as the impressions, whether 
mental or objective, which the human mind is capable of receiving. 
Its acquisition includes and — from the Scientific Analogy which links 
each domain of Being with the rest — even necessitates the simultaneous 
and easy acquisition of the Laws, Classification, and Details of all other 
spheres. Whilst in a sense complete in itself, it will be eminently 
adaptive to existent methods of Speech, and thus capable of acting 
mediatorially during the process of its general diffusion in the world, 
by the gradual fusion of all existing languages into each other. Its 
excellences are so apparent on examination, that it must eventually be 
adopted as the vehicle of, at least, all technical and scientific inter- 
course, if indeed it be not finally received as the Grand Universal Ver- 
nacular of the World. 

Tracing the application of this Basic Science in another Domain, we 
find it disclosing a system of Ordinal Mathematics as magnificent as its 
Cardinal Counterpart, but hitherto unthought of. It promises to 
remodel and vastly to simplify both the System of Numeration and of 
Calculation. It inaugurates a new and immensely exact and extensive 
Science of Morphology. In its Language, just adverted to, it provides 
a Technical and inter-related Vocabulary for all known, and many as 
yet popularly unrecognized, departments of human research. In the 
political sphere it demonstrates what are the Principles of a True Form 
of Government, under whose iEgis the liberties of the people will be 
perfectly conserved, while they will gladly render unbounded allegiance 
to their Chief or Chiefs. Within the domains of Social Economy, 
Ethics, and Theology, it will educe an Integral System of Order, 
Morality, and Religious Doctrine which in the Past has been instinct- 
ively felt after, but which, prior to the discovery of the Grand Ele- 
mentary Principles of Universology, could never be attained, — a System 
as conservative of the underlying Spirit of all the Sanctities of the 
Past, as it is startling and far-reaching in new Scientific Revelations 
allied to the Present and the Future. It is, in short, potent in all 
realms. The Priest, the Scientist, the Statesman, and the Idealist of 



XXV1U ESTK0DUCTI03". 

the Future, must all be cognizant of its axioms ; for, with the same 
readiness, it interprets Prophecy and unveils the mysteries of Nature, 
of Government, and of Art. 

First discovering and then demonstrating the Paradoxical Nature or 
Essential Oppositeness of basic Truth in its origins, Uuiversology ac- 
cepts as equally true, in an absolute sense, Principles of divergent 
tendency ; inclusive, in the ultimate of this acceptance, of statements 
whose relations are directly antithetical or polar. In other words, it 
admits and proves the Eightness of fundamental Positivisms, or affirm- 
ative statements, even where they are diametrically opposed. It is the 
province of the New Philosophy of Integralism scientifically to adjust 
the relationship of these fractional truths ; and, from components dif- 
fering, in all degrees from mere divergence of drift to perfect antithesis, 
to elaborate the Grand Composite Truth, which, while it both includes 
and rests upon all the others, alone possesses the attribute of Whole- 
ness, (or Holiness), which results from the perfect S}Tnmetrical adjust- 
ment and inter-dependence of the parts in their relations to all the rest. 
As there must be two antipodal points in the shortest straight line ; 
as it requires two opposed radii to form a diameter, or two differing 
hemispheres in the formation of a globe, and so ad infinitum, — so it is 
found that a simple truth or principle requires to be counterparted by 
its opposite for the evolvement of a Higher Truth and a more compre- 
hensive Unity. This discovery alone is of immense value ; and, con- 
joined with a thousand others of similar importance resulting from 
Universological Bases, marks an epoch in the development of the intel- 
lectual and spiritual faculties of the race, which will remain as a crisis- 
event or notable way-mark in the path of Progress throughout all time. 

With the Evolution of this Science is inaugurated, if I mistake not, 
a new era in the history of the world, and one transcending, in the 
importance of its results, any by which it has been preceded. It pos- 
sesses potency sufficient, under enlightened direction, peacefully and 
beneficently to revolutionize the world in all its domains, whether 
Ideal, Physical, Social, Moral, Political, or Eeligious; and the results 
of its application, in the solution of Problems within these departments 
of Being, will exceed those heretofore attained by blind effort merely, 
in proportion to the power of achievement which methods of Scientific 
Exactitude possess over the incertitude and failure of perpetual guess- 
ing and believing. It is, in fine, the Sublime Expounder of the Uni- 
verse of God ; and the means of the eventual introduction of the Race 
to a Paradisaic Existence whose pleasures will transcend the highest 
imaginings of so-called Utopian dreamers. 

Dayid Hoyle. 



INTEODUCTIOK. XXIX 

IV. 

tPaper by Mr. Nevins. 

The Infinite Spirit that made all things has left it to the same Spirit 
incarnated in Man to solve all intricacies of Life and Destiny, with 
such Revelations from time to time as are adapted to his mental and 
spiritual conditions in aid of his own inherent intellectual powers. 
The final Atonement (at-one-ment) or Reconciliation of God and 
Man must therefore be by means of the thorough accordance of Reve- 
lation and Reason ; the one addressed principally to those automatic or 
unconscious powers of the Mind, which, like the involuntary forces 
of the Body, predominate in the infancy of the Race ; the other, the 
product of the determined use of the Consciousness and "Will, externally 
observant or else " self-searching with an introverted eye," discovering 
their own capacities, and re-directing them upon the outward Creation, 
— or Nature, which will ultimately be plastic to the thought and work 
of a completed Humanity. 

The great and good minds of all Time have accepted, with more or 
less clearness of perception, this Problem of the ages, aptly symbolized 
in the Fable of the Sphynx, and have devoted their lives to aid in its 
solution. To their noble endeavors we owe what most illustrates the 
History of the Past, that vast accumulation of Philosophic Speculation, 
Scientific Knowledge, and Practical Example, which, especially since 
the invention of the printing-press, has become a permanent and inde- 
structible Treasury of Thought. Nothing now but the destruction of 
the planet by some convulsion of Nature can seemingly prevent this 
ultimate consummation. 

In this nineteenth century wonderful events of essential significance 
to the philosophic observer are realizing the prophetic hopes of the 
Past, as if the dream of the ages were about to be fulfilled, and Astraea 
to return to the home from which she was driven by the vices, folly, 
and strife of men. 

But hitherto this improvement has been almost wholly fortuitous, 
without organization or method, with only so much of definite pur- 
pose as proceeds from individual inspiration or sectarian interests. 

The two great potencies of Progress — Science and the Church — have 
been at war with each other, the one devoting itself wholly to the 
material, and the other almost entirely to the supposed spiritual inter- 
ests of Man ; neither suspecting, apparently, that these are identical, 
even as Body and Spirit are one, and that they cannot be divided with 
impunity to either. 



XXX rNTKODUCTKXN'. 

It must appear to all who think, that the time has arrived when this 
opposition should cease; and that these two Representative Powers of 
the Race, in the exercise of their two highest attributes, Charity and 
Largeness of Thought, should combine for the furtherance of the 
great object — the well-being of Humanity — which both claim to have 
in view. 

But only by means of a Science which demonstrates the Truths of 
Religion, and of a Religion which accepts the demonstrations of Sci- 
ence, can the whole thought and purpose of all earnest and sincere 
men be concentrated into such a focal determination as will install a 
new and progressive era. Universology, or the Science of the Corre- 
spondential or Analogical Relations of Mind and Matter, claims, and, as 
it seems to the writer of this, with justice, to accomplish this latest, 
greatest work of human thought. This then is that Universal Science 
or Prima Philosophia, the discovery of which is the turning-point in 
the History of Destiny, as predicted and foreshadowed by Poetry and 
Prophecy — that Science which the boldest reasoners of the Past have 
seen to be a necessity of the Future ; of which the greatest minds of 
the Greeks felt and saw the possibility ; the idea of which inspired the 
two Bacons; a glimmer of whose distant lustre illumined the great 
perceptive powers of Newton, and the dawn of which the best Scien- 
tific Thinkers of the present age have perceived. 

Man lives in two Worlds, — a world of outward perception, and an- 
other of inward apprehension ; and these two reflect each other, as in 
a drop of rain, falling through the atmosphere, is mirrored all sur- 
rounding space. It is this mystic relation between the Soul of Man 
and visible Nature which has furnished the symbolism of all Mythol- 
ogies, and the materials of Poetry, — Man worshipping his Ideal Self in 
the images reflected upon the retina. " The eye sees what the eye 
brings means of seeing," says Carlyle. Not in nature, but in the 
thought of Man, is all the Beauty ; and Matter is but a lifeless mass 
except as it illustrates the passions, powers, and purposes of the Human 
Spirit. Wordsworth has, in the following lines, expressed with great 
beauty this doubleness of meaning in Nature : 

Yes, it was the Mountain Echo, 

Solitary, clear, profound, 
Answering to the shouting Cuckoo, 

Giving to her sound for sound I 

Unsolicited reply 

To a babbling wanderer sent ; 
Like her ordinary cry, 

Like — but oh, how different I 



INTRODUCTION. XXXI 

Hears not also mortal Life ? 

Hear not we, unthinking creatures ; 
Slaves of Folly, Love, or Strife, 

Voices of two different Natures ? 

Ha\re not we two ? yes, we have 

Answers and we know not whence ; 
Echoes from beyond the grave, 

Recognized intelligence ! 

Often as thy inward ear 

Catches such rebounds, beware, — 
Listen, ponder, hold them dear ; 

For of God, — of God they are ! (1) 

This thought, so familiar to Poetry, has always been jealously looked 
upon by Science, though every profane thinker, whether Philosopher, 
Poet, or Scientific Theorist, has felt that by means of this mysterious 
Analogy, this promoter of Association and wakener of Memory, all his 
greatest thoughts were obtained ; that in this region of mental percep- 
tion lies that reconciliation of the Real and the Ideal, which to the 
man of genius or keen sensibilities is the only refuge from the painful 
necessities of transient existence. "Mnemosyne," says the ancient 
Fable, " is the Mother of the Muses, but Jupiter is the Father." 

To the determined patience, careful research, and indomitable per- 
severance of the author of this volume we owe it that this dream of the 
Poet is turned into a positive and scientific reality, as Puck's boasted 
girdle of the Earth has been substantiated in the Magnetic Telegraph, 
and as the Afrite of the Arabian Tales has been outdone by the modern 
Locomotive. The wildest fancies may now furnish the careful scien- 
tific thinker the basis of undoubted deduction ; and intuition and in- 
tellection, imagination and reason, suggestion and ratiocination, Reli- 
gion and Science, like the different parts in Music, join together in 
producing on Earth the Harmony of the Spheres. 

The Human Soul in all ages has aspired to a Heaven which, in view 
of the intolerable discrepancies of life upon this Planet, has been refer- 
red to a Future Existence. But it has never been denied that all the 
materials of a Heaven exist upon this Earth, and such a Heaven is 
positively promised in Revelation. That the realization of this promise 
is to be brought about by the exertion of man's rational faculties, can 
hardly, it seems to me, be doubted ; the whole aim of Inspiration hav- 



(1) Poems of the Imagination, p. 83. 



XXX11 INTRODUCTION. 

ing been symbolically to suggest, rather than scientifically to teach. A 
Universal Philosophy, and its absolute application in a Positive Science, 
whose demonstrations shall be beyond the reach of question, must be 
the preliminary theoretical step. The tools must first be furnished 
with which the work is to be done. Such is Universology, the Science 
of the Whole Universe, or the Positive and Eational Eevelation of the 
Organic Laws of Thought and Being by means of their Correspond- 
ence, or of the Grand Pervading Analogies between them. 

To minds of a certain class — familiar with, and up to the thought of 
the age — accustomed to large generalizations, and to what is called in 
Law, " Circumstantial Evidence," or what may be indicated under the 
name of Dramatic Probability, called by Edgar A. Poe " Consistency," 
that accordance with Truth which no Art can imitate, — the general 
scope and tenor of this Book will be its own justification and proof; 
and I predict, they will find in it, as I have done, the means of explain- 
ing the heretofore inexplicable, and of reducing mental chaos to orderly 
arrangement, and also a method of concentrating their faculties in 
any desired direction, which they have never before possessed. It is 
the first attempt, within my reading, at a Mathematics of Metaphysics, 
and at the reduction of the great Mystery of the Trinity, the Attribute 
of the Godhead, and the Law by which His Personality is expressed in 
Nature, to (as far as that is possible as mere Science) a simple Arith- 
metical Problem. To those who will accept nothing but as it is logic- 
ally proven, this Book offers a chain of the most cautious reasonings, 
and, after establishing a new and infallible method of deduction, piles 
proof upon proof, and adduces analogy upon analogy, all governed by 
the great Law of Trigrade Evolution, which is the foundation of the 
Science, and which is so accordant with the processes of reason and 
the suggestions of intuition, that the closest of such thinkers, however 
often he may demur to the statements of the author, will find that he 
does so, if he carefully examine his train of thought, by the same 
method of ratiocination supplied by the Science itself; the difference 
of conclusion arising mostly from a natural chariness to admit proposi- 
tions so subversive of preconceived opinions. 

The Plan of the Book, as a Work of Art, furnishes an admirable 
illustration of the application and use of the Science it is designed to 
teach,— a Science based upon the discovery of the Organic Triune Law 
of Creation, and the Grand Pervading Analogy of Providence. This 
Triplicity of Nature will be found permeating all the thought of the 
Past, but only in modern times, and especially in this Volume, has it 
been directly applied to the uses of Science. One of the most perfect 
and obvious exhibitions in Nature of this Law is in the development 



INTRODUCTION. XXX111 

of the crust of the Earth, through the Primary, Secondary, and Ter- 
tiary stratifications. Comte saw it displaying itself in the laws of 
Mind as the Supernatural, the Metaphysical, and the Positive Stages 
of Mental Evolution ; Luke Burke perceived the analogy in the par- 
allel development of Geology and Mythology, and he classifies all myths 
into Primary, Secondary, and Tertiary. A modern chemist finds it in 
the properties of Matter, all reducible to Attraction, Repulsion, and 
Vitality ; but by the founder of Universology only, is it first numer- 
ically defined under the name of Unism, Duism, and Trinism, and its 
absolute scientific value as a guide in every possible kind of investiga- 
tion demonstrated and explained. 

It is said that Pythagoras, on being asked who was the oldest of the 
Gods, replied, "Number;" and the wisest? the Author of Language, 
or the Namer of Things. 

It is one of the wonders of Universology, that its profound general- 
izations and absolute analysis of all modes of thought furnish the key to 
every inspiration of the human mind. Upon this sublime and funda- 
mental intellection of the ancient sage, the most notable of the Analo- 
gies of Existence, Universology erects the Science of Future Ages, and 
relieves Man from the confusion of ideas in which he has so long 
wandered. Spanning Primeval Thought, it shows the Law of Mental 
Evolution, repeating that of the Outward Creation in its progressive 
development, the Divine Intent, instant in every moment of Time, and 
every impulse of the Soul, evolving from the Chaos of Ideas a new 
Creation of Determinate Reason, and furnishing to Mind the means 
wherewith to subdue and finally to control its old enemy but future 
servant, Matter. 

It has been perceived in Mystical Philosophy that in Language is the 
Key to the Mysteries of Nature. It was said among the Hermetics 
that he who had the right name of a thing could call and control the 
Spirit of that thing. The Universal Language furnished by Universol- 
ogy, — Alwato, — discovered by means of the Analogies between the Ele- 
ments of Sound and Sense, will furnish the right name of everything, 
and the knowledge of the right use of it. This was, perchance, vir- 
tually the Search of the Alchemists after the Philosopher's Stone, 
which was the dream and aspiration of so many great and good minds, 
— an " Open Sesame " of Science. 

Language is, indeed, the expression of Thought; but beyond this it 
contains in the facts of its own structure the most definite exhibition 
we can have of the laws of that which inspires or creates it. " Matter," 
says the Poet, " is the Tongue of God ;" and, in like manner, speech 
may be said to be the Echo of Consciousness. To define, establish, 



XXXIV IOTKODUCTION. 

explain, and render into a new practical form of lingual expression, 
incontrovertibly establishing it, this subtle relation between Sound and 
Thought, seems a labor almost beyond the reach of human endeavor. 
With an unequalled persistency and closeness of thought, combined 
with eyery other faculty of Man necessary to so great an effort, Mr. 
Andrews has worked out and solved this Problem, and the result is the 
establishment of the New Universal Science on the one hand, and the 
New Universal Language on the other. The Basic Outline of this im- 
mense achievement is given in the present work. 

The Book is a Scientific Epic, and its effect upon the Future is im- 
measurable to present apprehension. Herein, as it were, the whole 
thought of the Past is brought to a Focal Point. All previous Eeli- 
gion, Poetry, and Science, have been converging towards this, as to a 
centre, whence, now, under the guidance of a definite Knowledge of 
Law, they may, with more direct purpose and prospect, renew their 
expansion and exertion in the great task of the regeneration of the 
Eace. J. West Kevins. 

V. 
^Paper by ^Professor H$oy2e. (1) 

"Washington, November, 1866. 
" I was speaking, just now, of my inability to express myself satis- 
factorily ; and that reminds me that when the Speaking and Writing 
Forms of the Universal Language developed by Universology shall 
obtain, it will be simply impossible for a man who understands them, 
not to be able to express any ideas he has the capacity to conceive or 
perceive ; and that it will be equally impossible for him to be misunder- 
stood by persons familiar with this language who hear him, or who 
read what he has written, every idea and shade of an idea having its 
analogue in the domains, respectively, of sound and form. It does 
seem to me as if the discovery of a Universal Speaking and Writing 



(1) This paper by Prof. Boyle was not, like those which have preceded it, pre- 
pared with any intention of introducing the Basic Outline of Untversology. 
It is merely an extract which I take the liberty of making from a private letter, 
expressing, in the most confidential and spontaneous manner, the thoughts called 
forth by my own communication to him informing him that I had designed, and 
was engaged upon, an abridged presentation of the subject. I have thought, how- 
ever, that it might not be uninteresting to the reader to be admitted to this un- 
premeditated and altogether private estimate of the labors in question. 

The Author. 



INTRODUCTION. XXXV 

Language — the Writing Language at once ideographic and phonetic — 
will, of itself, be sufficient to convince those who examine it intelli- 
gently of the Oneness of Law. For they must see that the Metaphysics 
and Geometry of the true language, — its soul and its body, its basis 
and its superstructure, its source, purpose, and functions, even the 
forms of its letters, and the organs of the body which cause and modify 
its sounds, — are analogues — mere repetitions of one another ; different 
phenomena truly, but, in one sense, identical — manifestations of the 
same Law — indeed, the same Spirit of the same Law, but with bodies 
adapted to their duties in their respective domains. The all-permeat- 
ing nature of this language will necessarily attract eren the most cau- 
tious and conservative explorers to follow it into one after another of 
the domains of thought, being, and action, to all of which they, the 
explorers, will then see that language is related as the domains them- 
selves are related to each other. They will see, in short, that while 
studying language, they have been studying everything. Is not the 
idea magnificent ? 

" But, to change the subject. In what state of preparation is " The 
Basic Outline of Universology " ? You gave me, some time ago, a 
brief s} r nopsis of the plan of the book, and Mr. Clancy has since told 
me more about it. Judging from your descriptions of it, I should say 
it is just the thing we want. Mr. Clancy has read to me an introduc- 
tion or preface prepared by himself — very abstruse, but not too much 
so, and, I think, remarkably intelligible for that kind of writing. 
Your book, I presume, will be very abstruse also, but none too much 
so for a first work. Universology Proper — I mean Universology con- 
sidered as the Basic Science — must be started from the Centre, and 
must deal mainly with Abstractions. But I trust your book will be 
plain — intelligible of its kind. Do I make myself understood ? — The 
bricklayer may be an indifferent expositor of his simple Art. His 
instructions to his apprentices may not be plain. He may teach them 
things out of their proper order. The architect, on the other hand, 
should present the fundamental principles of his science so plainly, 
each in its proper order, and in language and by illustration so intelli- 
gible, considering the nature of his subject, as to make even common 
minds understand the general principles of the science of architecture 
better than they were made to understand those of the vulgar art 
of masonry or bricklaying by imperfect teaching. It does not matter, 
I think, how abstruse your book may be, provided your statements be 
clear, your arrangements orderly, and your general method of present- 
ing the entire subject attractive to the class of men whom you expect 
to have for readers. 



XXXVI INTRODUCTION. 

" But, after all, I have little anxiety about your book. I am confident, 
— I know, — that it will be just the thing. It will be replete with sug- 
gestion, and, in that respect alone, will be invaluable. A thousand 
texts will be found in it from which to write lectures, sermons, essays, 
newspaper articles, etc., etc., and upon which to base thousands of other 
books. In one sense, the more abstract it may ~be, the better. The 
sooner it is published the better. I feel as if the world wants it at just 
this nick of time, and that it will, in the end, prove to be just the book 
that should have been written, even if it have, for the first year or two, 
only a dozen readers who fully appreciate it. I wait for it. 

"Augustus E. Boyle/' 



I do not desire to be held responsible for the individual estimates 
which the preceding writers have placed upon the present work. They 
have each spoken freely as prompted by their convictions, and each is 
competent to sustain the responsibility for his own views. Still less 
have I desired, by calling on them, to forestall or avoid criticism. On 
the contrary, I should wish, in the interest of Scientific Truth, to evoke, 
and even, if it were necessary, to provoke, the critical judgment of 
others ; while yet it cannot fail to be seen that the work is, in a sense, 
reviewed before publication by these writers, who are, from the necessity 
of the case, and for the present, the only experts in the matter. The 
work, such as it is, while it has been presented by my coadjutors rather 
with reference to it as a cause of future effects, is itself, at the same 
time, an effect merely of the general development of the age — a natural 
outcome of the stage to which we have progressed in what may be 
denominated the scientific growth of the world. 

I prize these contributions to the completeness of the work in 
respect especially to what is said, in several of the papers, of Alwato, 
the new Universal Scientific Language ; for of this there is, otherwise, 
more of promise than of performance. The explanation of this fact is 
this : the work, as originally planned, was subsequently found to be too 
extensive to be included in a single volume, and, in fine, a necessity 
arose for a division of it in the middle, into two distinct works, — the 
" Basic Outline," and the " Structural Outline," — as if related to the 
foundation and to the main elevation, respectively, of an edifice. In this 
latter work the nature and possibility of the new Language will be ex- 
pounded. It is in view of this slender treatment of the subject in the 
pages which follow that I have employed the feeble and somewhat in- 
determinate expression " Preliminary Notices of Alwato" upon the title- 
page. A3 will be gathered from what is said in these papers, the new 



INTRODUCTION. XXXV1T 

Language is, in the strictness of the term, a discovery, and not, like the 
somewhat similar enterprises of Bishop Wilkins, Vidal, and others, an 
invention or mere contrivance. The idea is that there is a Language 
for the Race, as thoroughly provided by Nature, and which was as really 
to be discovered, as there was once a Music so existent and to be dis- 
covered. Our Music did not always exist as a thing scientifically 
known, although from the earliest times, doubtless, there was some 
instinctual development of the musical power, answering to the past 
instinctual development of languages m the world — prior to the true 
discovery of the creative lingual laws, or of the laws of true Art-creation 
in the domain of Language. The difference, here intimated, between 
discovery and invention is world-wide, and exceedingly important in 
this connection, but must not induce me into any effort at its develop- 
ment here. 

The great importance of Language, and hence of Philology, as a 
sort of epitome of and index to all other knowledge, has been alluded to. 
It may then be matter of surprise that the Science of Language does 
not appear in the Typical Plan of the Universe (Table No. 7, t. 40, 
p. 23), nor in any of the more elaborate distributions of the present 
work. The reason is, that, inasmuch as Language is a medium of 
inter-communication between Man and Man in Society, and not be- 
tween Man and the "World itself, it is — notwithstanding its intrinsic 
and pivotal importance — no more, from a general point of view, than a 
subdivision, and a somewhat minor subdivision, of Sociology, or the 
Science of Society. This will appear in fuller explanation elsewhere. 

The occasion would be favorable, except for the want of space, to 
forecast somewhat in detail some of the practical applications of Uni- 
versology, as they are anticipated, or known as it were in embryo in 
my own mind. I shall, how r ever, confine myself to a single allusion 
upon this class of subjects : I refer to the prospective enlargement of 
our knowledge of the Laws of Health, Hygiene, and Cure, and to the 
perhaps indefinite prolongation of Life through the higher style of 
scientific investigations which the new Science will introduce. A few 
other references to the same subject will be found in the body of the 
work. The novelty and temerity of such speculations, from any sci- 
entific point of view,— notwithstanding they have always haunted the 
imaginations of men,— will or will not commend themselves to the 
attention of the reader, according to the organization and tendency of 
his own mind. 

There is no fact in Physiology better settled than that the true ana- 
logue of Human Life is the Fire which burns upon our hearths, or the 
taper which lights the room. Many observations w T ould have confirmed 



XXXV1U INTRODUCTION. 

the early observers in the belief of the proposition that a fire must " go 
out," or expire, after a certain length of time ; but, by a better knowl- 
edge of the subject, we come to know that there is no such necessity ; 
and the fact that fire has been preserved upon altars for hundreds, and 
perhaps for thousands of years, may be to some minds something more 
than a fact ; it may be a suggestive symbolism as well. 

If men should begin in this age, by a better understanding of the 
Science of Life, to live several hundred years instead of three score 
years and ten, would the fact be a greater surprise to the w.orld, or a 
more direct contradiction of the accepted data of common life and of 
scientific theory, than the discovery of Photography, — the copying of 
our faces by the pencil of the Sun ; the magnetic Telegraph ; the anni- 
hilation of time in its relations to distance ; or Spirit-manifestations, 
physical demonstrations evincing heretofore unsuspected spiritual 
forces, asserting themselves by intelligible signs to be our post-mortem- 
surviving fellow-creatures ? 

It is not the place here to argue so grave a question, and certainly 
nothing but a thorough study of the Principles expounded in this 
treatise could place the reader m a fitting condition of mind fully to 
understand the argument if it were made. It is equally certain that 
neither the idea of Immortality per se, nor that it is to be attained 
through some kind of unusual and strenuous effort, is new or offensive 
to the mental habits of the race. " Strait is the gate, and narrow is the 
way, that leads to life eternal, and few there be that find it." So also, 
there is not wanting abundant traditional and scriptural authority for 
the expectation that the ultimate Heaven, or divinized residence of 
Man Immortal, is to be, not some distant locality or attenuated spirit- 
ual state, but this Earth in some perfected or regenerated condition of 
the planet. 

Stephen Pearl Andrews. 

New York, February, 1868. 



Supplementary by M. A.. C. 

That portion of the foregoing Introduction which was furnished by 
myself was written prior to the completion of the following work in 
its present shape, and was the result rather of a pretty thorough course 
of investigation of the Science from personal communication with its 
discoverer than of any great familiarity with "The Basic Outline" as 



INTRODUCTION. XXXIX 

such. After a careful perusal of the "Basic Outline" in its present 
form, I feel impelled to make one or two suggestions to the reader, and 
the privilege of doing so has heen kindly accorded me by the author. 

This work is so entirely unique in its character, and is constructed, 
in almost all respects, so differently from ordinary works of a phi- 
losophical or scientific nature, that some care is necessary on the part 
of the reader to guard himself against erroneous impressions. So 
proper estimate of it can be formed unless it be viewed as a w r hole, or, 
so to speak, conspectuatty. While nearly every part has an interest of 
its own, considered in and of itself, care should be taken that this in- 
terest do not hinder the perception of the main and important fact ; 
namely, that it is the Unity of Principle found in, and furnishing the 
connection between, all the parts which it is absolutely essential to seize 
in order to a proper understanding of the Science, or rather of its 
fundamental character even. In other words, the characteristic and 
mainly valuable element of this work is its Connectivity ; it being 
thus in harmony with its central postulate ; for it purports to expound 
those underlying laws which run through and connect all departments 
of the Universe ; and unless a coup oVozil of the whole subject is at- 
tained, the time of the reader will be in a measure misapplied during 
its perusal. 

Another point : The reader should not be discouraged or deterred 
from undertaking the mastery of the subject by the novelty of appear- 
ance, either in the book itself, or in its terminology. Its system of 
nomenclature is very simple, and is easily mastered by reference to the 
Vocabulary, and especially to the Commentary on Text 43, pp. 26-28, 
where the nomenclature is fully explained. The justification, and even 
the necessity, for the peculiar and unusual style, both in composition 
and mechanical execution, will be found in the Commentary at various 
points, or will become obvious by increased familiarity with the sub- 
ject. The work is artistically elaborated from this point of view, and 
is, as I think of it, grandly elaborated, so much so that it is almost as 
impossible to judge of it in respect to its higher attributes by any 
fragment or extract, as it would be to judge of one of the masterpieces 
of a great artist by exhibiting a square foot of surface cut from his 
canvas. M. A. Clancy. 



NOTICE TO THE READER. 

Readers who may be desirous of arriving at a general understanding 
of the purposes and character of this work, but who lack the leisure or 
the application to engage with the severer portions of the subject, are 
recommended to omit, or to give only an incidental attention to, The 
Figured Nomenclature, or System of Numerical Clefs or Keys, contained 
in the Fourth Chapter, and which is calculated to give a rather forbid- 
ding impression. A more attractive substitute for this Technical Ma- 
chinery will be furnished in subsequent works, in the structure of the 
Alwatoso terms themselves, by which the Several Sciences will be named, 
and their Relations to each other indicated (t. 493). Even the details 
of the parallel distribution of Philosophy and Science, in the Fourth 
Chapter, may be cursorily read, and not mastered, by the ordinary reader 
or casual student. 

The Vocabulary which follows, contains definitions of all philosophic 
and other unusual terms. 

The letters t, C, a, are used as references to the Text, Commentary, 
and Annotation, with numbers referring to the Paragraphs. The letter 
C or a, annexed to a Paragraph in the Text, refers to the Commentary or 
Annotation upon that particular Paragraph of the Text, which Paragraph 
of the Text is then counter-referred to, by its number at the beginning of 
the Commentary or Annotation in question. 

The Annotation consists largely of Quotations from other Authors 
and of Excerpts from my own earlier and incomplete works remaining 
in manuscript. These latter will be indicated by the letters O. M., signi- 
fying Older Manuscripts. 

Abbreviations. Gr. Greek, Lat. Latin, Ger. German, Fr. French, 
//. Italian, Sp. Spanish, San. Sanscrit, Eng. English, Sir. O. Structural 
Outline, cf. (Latin, confer), adduce, compare, P. S. Primary Synopsis. 

Alwato (see Title Page) is also denominated, somewhat more techni- 
cally, Tikiwa. (Pronounce Ahl-wah-to, Tee-kee-wah.) 



VOCABULARY. 

* * # " Let not the truth you do feel be lost, upon either your heart or intellect, 
through prejudice of that which you do not feel ; take the lesson you do under- 
stand, and give your author credit tor a meaning even when you perceive it not, 
and in time you may come to perceive a deep truth where you now see nothing; but 
mystic words." — Preliminary Essay in Coleridge's Aids to Rejection. 

** * " Remember that New things are new," and do not judge them by old 
standards Study, and comprehend, and then criticise. 

The References to Text and Commentary annexed to some of the Definitions in 
the Vocabulary refer to points where More Specific Definitions occur, or Definitions 
which, from the connexions in which they stand, may be better illustrated. But, for 
the Complete List of such References consult the Index. 

A collective view of the terms having special technical terminations, ar- 
ranged Alphabetically, and then, in part, re-arranged in the Order of the Relation 
of the Ideas, will be found under the respective Terminations themselves, at the 
points where these last occur Alphabetically in the Vocabulary ; for instance, under 
-Ism are collected the words Uni.-m, Duism, Naturism, etc., classified in both the 
modes above indicated. 

In some cases the definitions which are given are such only as relate to new, and 
the Universologically technictd, meanings of the words, while the same words have 
other and ordinary meanings, lbr which the ordinary Dictionary may be consulted. 

A. 

Ab Ovo, (Latin), from the egg, from the eludes all " variableness or shadow of turn- 
origin or beginning. ing ;" the extremest aspect of the Absolute 

Absolute, The, I. The Ideal Substratum of negating all differentiation; see Absolute, 

Being ; that which puts forth Manifestations or The, I. 

exhibits Phenomena ; Real Being ; The Esse as Absolutoid ; see -Oid. 

contrasted with The Existere ; in this sense, Absolutology ; see -Ology. 

itself, however, a Mere Ideal Aspect of Being, Abstract, The, The Domain of Pure Ideas, 

equal (on Reflexion) to Nothing, while yet such as we have in thinking of mere Nura- 

conceived of as The Positive Something, or bers or Forms, or of Laws, Truths, or Prin- 

the Undifferentiated Unity back of the Some- ciples, drawn apart or separated from the 

thing and the Nothing (t. 753) ; II. Univer- thought of any object or objects; as when we 

sal and Necessary Truth, Axiomatic Truth, say two, instead of two things ; applied by 

The Scientismal Absolute, and III. The Total Spencer to a Grand Department of the Sci- 

Complex of Being, Substrate and Phenomena / ences, including Mathematics and Logic. 

Omni-variant Reality, (a. o, t. 2G7.) {Lat. Ab{s), from ; traho, to draw.) See Cuii- 

Absolutism ; see -Ism. | crete and Abstract- Concrete. 

Absoluto Absolute, The, The Absolute Abstract-Concrete, Spencer's term for the 

in its most rigorous sense ; that which ex- Group of Sciences of which Chemistry, Me- 



xlii 



VOCABULARY. 



■hanics and Physics are the Types. See Ab- 
tract and Concrete. 

Abstract-Concretism ; see -Ism. 

Arsteact-Concbetismus ; see -Ismus. 

Abstract-Concretology ; see -Ology. 

Abstbactism; see -Ism. 

Absteactismus ; see -ismus. 

Absteactoid ; see -Oid. 

Abstbactology ; see -Ology. 

Absurdissima (Latin), most absurd. 

Actionology ; see -Ology. 

Adjeotivity, Phenomenahty ; the property 
oi being an Attribute. 

Adjectivoid ; see -On>. 

Adjectoid ; see -Oid. 

Adultismus ; see -Ismus. 

Affection ; see Feeling. 

Affinity, a meeting at boundaries, t. 847. 

A Fronte, (Latin), from above and before ; 
see a prion, a tergo, a posteriori. 

All-Diffebentiated, infinitely diversified. 

-Alogy, connecting vowel a for o; see 
-Ology. 

Alteuistic, benevolent, devoted to the good 
of others, contrasts with Egoistic (selfish), 
Comte ; (Lat. alter, other.) 

Altruism ; see -Ism. 

Alwato, or Tikiwa, (pronounced Ahl-wah- 
to and Tee-lcee-wali), The Newly discovered 
Scientific Universal Language, resulting from 
the Principles of Universology. 

Alwatoso, Adjective from Alioato ; relat- 
ing to Alwato the New Scientific Universal 
Language. 

Alwatoli, (-lee), Adverb from Ahvato: 
after the manner, or in the style, of Alwato 
the New Scientific Universal Language. 

Ambi-Directional, extending in the two 
opposite directions, as the arms or radii of a 
diameter from a centre, (Lat. amlo, both, 
and directio, Direction.) 

Ambigu (pi. ambigu's), a term applied to 
the three weak consonant-sounds h, y, w. 

Amplexus, (Latin), an embrace, a folding 
round. 

Analogic, the Science of Analogy ; related 
(especially) to Co-Existences, Solidarity, and 
Space, as (Cata-) logic is related (especially) 
to Co-Sequences, Continuity, and Time, (t. 
321, and Commentary.) (Gr. ana, among; 
logos, ratio, proportion.) 

Analogically, echoing; as from one do- 
main to another ; of a part, in one, answering 
to a corresponding part, in another. 

Analogicismus ; see -Ismus. 



Analogue, Thing, Idea, or Point of View, 
which eenoes, in one Domain of Bein^r lo 
one which corresponds with, or is analogous 
to it, in another Domain, and which is, then, 
in term, its Analogue. 

Analogy, an underlying Identity or Like- 
ness in Objects or Spheres w r bich are super- 
ficially different , an echo of Similarity in all 
Spheres of Being, based on the Unity of Law ; 
such that it renders a Science of the Universe 
possible (t. 59) ; see Correspondence. 

Analysis, a separating of Elements or 
Parts ; Differentiation ; Duism ; used by 
Comte for a Disruptive and Revolutionary 
stage of Society ; The Higher Mathematics ; 
Induction as a Scientific Method, (a. 12-14, t. 
198.) (Gr. ana, among ; luo, to loosen.) 

Analytic(al), relating to Abstract Ele- 
ments, to the Necessary Truths or Fundamen- 
tal Axioms of Being ; to tbe Internal and Oc- 
cult or Recondite Grounds of Generalization, 
matters of exact discovery, as contrasted 
with Encyclopaedic or Broad Generalizations 
grounded on the facts of observation ; used 
also for Inductive ; see Analysis. 

Analytical Geneealizations, Generali- 
zations founded on Analysis and the Dis- 
covery of Necessary Laws, which rule as well 
in the Least Particular, as in The Largest 
Sphere (t. 1012) ; see Observational General- 
izations. 

Analytismal ; see -Ismal. 

Analytoid ; see -Oid. 

Anastasis, resurrection ; (Gr. ana up, stasis 

A PLACLNG. 

Angulism ; see -Ism. 

Animism ; see -Ism. 

Anoetic, Unknowable, Ferrier, (Gr. a pri- 
vative, noelos, Knowable.) 

Anthropism ; see -1 sm. 

Anthropoid ; see -Old. 

Anthropology ; see -Ology. 

Antithet, an Entical or Eeal Counterpart, 
as an Opposite Hemisphere, or as a Partner 
in Marriage or in the Dance ; contrasts with 
Thet, that which is first considered and is 
then so counterparted. (t. 379.) 

Antithetical, Opposed, or Contrasted ; 
opposite to, and contrasted with, but corre- 
lated ; (G. anti, over, against, and tithemi, 

TO PUT Or PLACE.) 

Ante-natal, previous to birth ; that which 
relates to the foetal life. 

Anthropio, relating to man ; in the human 
shape (when applied to Form), (t. 964.) 



VOCABULARY. 



xliii 



Anthbopism ; see -Ism. 

Anthropo-Corporology; see -Ologt. 

Antiiropo-Mentology ; see -Ology. 

Anthropoidule, a little anthropoid; see 
Anthropoid, under -Oid. 

Anthropology ; see -Ology. 

Anthropomorphism ; see -Ism. 

Aoristos Duas, defined, a. 24, t. 204. 

Apeiron, (Greek), Unlimited. 

Appetology ; see -Ology. 

A posteriori, from behind and below; 
from Principles gathered by observation ; the 
Method in Science which proceeds from Ob- 
servations of Facts to Principles and Laws, 
(Lat. a, from ; posterior, after, or behind) ; 
see a tergo, a priori, a f route. 

A priori, from before and above ; from 
Principles assumed as absolutely true ; the 
Method in Philosophy and Science which 
proceeds from Principles to Facts ; (Lat. a, 
from ; prior, first, or front) ; see a poste- 
riori, a fronte, a tergo. 

Arbitrism ; see -Ism. 

Arbitrismal ; see -Ismal. 

Arbitrisjiology ; see -Ology. 

Arbitrismus ; see -Ismus. 

Arcana, (Latin, PI. of arcanum), Secrets, 
hidden or obscure truths. 

"Arcana Coelestia," (Latin), Heavenly 
Secrets ; tne title of Swedenborg's principal 
work. 

Arcanum, (Latin), something hidden or 
secret ; a secret, something to be revealed. 

Archetypes, Initial Type-Forms; see 
Ideal Type-Form; (Gr. arche, primacy; 
tupos, Type.) 

Area, a surface included within given 
lines, (t. 824.) 

Argument, anything duly constituted in 
Trigrade Development, (t. 594). 

Art, Movement, Action, Doing, Perfor- 
mance, Perfection ; The stage of Tasteful 
Modification, after that of Primitive Crudity, 
(Nature), and that of Intellectual Rectification 



(Science) ; Doing, especially doing well or 
right,, in every department of human ac- 
tivity.) 

Articulation, little jointing ; distinct and 
seriated statement, (Lat. articulus, a little 
joint.) 

Artism ; see -Ism. 

Artismology ; see -Ology. 

Artismus ; see -Ismus. 

Arto-Concretism ; see -Ism. 

Arto-Philosophy, The Philosophy which 
results from the interblending of Naturo- 
Metaphysics and Sciento-Philosophy, which 
see. 

Artoid ; ^ee -Oid. 

Ascendants, Ancestry, t. 980. 

Aspect, side-surface, -look, or -view; a 
mode of looking at a subject. 

Aspectual, relating to an Aspect or Phase 
of Being, not to the Entity, or Being as 
such. 

A Tergo, from behind; (Lat. a, from; 
tergum, the Back) ; see a fronte, a priori, a 
posteriori. 

Atomists, ancient Greek Philosophers who 
held to a theory resembling the Atomic 
theory of Dalton. 

Attenuations, minutenesses, thinned out 
or refined states of Being. 

Attributions, properties, predicates. 

Autonomy, Self-government, (Gr. autos, 
self, and nomos, Law.) 

Axial, Diametrical, in a standard or other 
primitive sense, passing through the centre in 
any of the three dimensions, so forming an 
Axis or line of departure from which de- 
clination and inclination, Interprodimension- 
ality, may then be reckoned, by Degrees. 

Axiom, (Greek, pi. Axioms or Axiom- 
ata), a self-evident truth, adopted in any 
science as a base-line from which the sub- 
sequent reasonings take their departure. 

Axiomatic, self-evident. 

Axis, an Axial Line ; see Axial. 



B. 



Barology ; see -Ology. 

Basic, fundamental. 

" Becoming," The, that which is perpet- 
ually coming to be, and ceasing to be, Ex- 
istence in respect to Time and Succession ; 
see " Existence," and " Movement." 

Bi-Compound, doubly compound, com- 



pound in a higher degree than the first and 
ordinary' stage of composition. 

Bi-furcation, branching into two, like a 
fork ; (Lat. bi or bis, twice or double ; furca, 

a FORK.) 

Pi-lateral, two-sided ; (Lat. bi or bis, 
twice or double, latus a side. 



xliv 



VOCABULARY. 



Bi-Telnacbia, The Triangular shape of the 
Isle of Man, and of Sicily, has suggested, as 
their escutcheon, Three Human Legs united 
at top, and pointing in different directions. 
This figure is called Trinacria : Bi-Trinacria, 
the double of this figure, may he used to de- 
note the figure constituted by the Three Axes 
of the Great Globe of Space, two of them 
uniting The Four Cardinal Points, and one 



uniting the Zenith and Nadir; these Sis 
Arms (or Legs), going out from the common 
centre, are what is meant by Bi-Trinacria. 

Biology ; see -Ology. 

Beahm, The Absolute, personified as God, 
in the Hindoo Philosophy. 

Bbahma, one of the persons of the Hindoo 
Trinity. 



c. 



Calculus, (Latin, PI. Calculi), a method 
of Calculation ; The Higher Mathematics ; 
see Analysis. 

Calorification, production of Heat. 

Canon, (Latin), Law, Eule, or Eegulator. 

Cardinal. Hinge- wise, (Lat. Gar do, a 
Hinge) ; Pivotal, Capital, Chief; applied to 
the Principal Series of Numbers; see Car- 
dinism, Ordinism, Ordinarism. 

Cardinality, the Property of being Car- 
dinal, or chief. 

Cardinarism ; see -Ism. 

Cardlnaey, Transcendental, which see. 
Contrasts with Ordinary ; related to the 
Cardinal Numbers as Ordinary to the Ordinal 
Numbers ; see Ordinary, Fractionary, lute- 
grary ; Equismal, Inequismal, (t. 478.) 

Cardie ated, Hinged ; arranged in a hinge- 
wise order or manner ; see Cardinism. 

Cardinism ; see -Ism. 

Cardinismal ; see -Ismal. 

Cardixismic ; see -Ismic. 

Cardinismus ; see -Ismus. 

Cardlnoid ; see -Old. 

Carpus, the part of the skeleton which 
forms the wrist, between the fore arm and 
the hand. 

Catalogic, Ordinary Logic ; Syllogistic or 
School Logic ; related to Continuity, or Suc- 
cession in Time ; see Analogic. 

Catalogicismus ; see -Ismus. 

Catholic, Universal ; Perpetual ; (Gr. Ka- 
tholikos, General, Universal ; Uncharg- 
ing. Perpetual.) 

The primary meaning of the term Catholic 
is Universal in Space, but its secondary 
meaning is Unchanging, or Universal in 
Time. The Greek word unifies in meaning 
both of these definitions. The New Catholic 
Church, instituted now, and for the Future, 
is, therefore, only New in the sense that it is 
anew Unfolding and Dispensation of Prin- 
ciples which are eternal ; new Eelatively to 



the Old (or Eoman) Catholic Church and 
the Protestant Divergency, only in the sense 
in which they are new, relatively to Judaism 
and still older Eeligions ; while yet the Fun- 
damental Principles underlying the whole 
Eeligious Development, the Catholicity of all 
Space and all Time, are universal and un- 
changing, and, in that recondite and pro- 
found sense, infallible. See Catholic Church. 

Catholic Church, The New; The New 
Church Organization and Order; the New 
Eeligious Dispensation and Development ; 
spontaneously emerging from, on the one 
hand, the Centralizing, and from, on the 
other, the Divergent Eeligions and Dispensa- 
tions of the Past ; but now for the first time 
definitely founded and constituted, or to be 
constituted, in the scientific Discoveries of 
Universology, in the Broad and Integrating 
Generalizations of the Philosophy of Integral- 
ism, and in the Practical Organic Potency 
of Pantarchal Order and Administration. 

The Old Catholicism is the Centering Stem 
of the Eeligious Development of Christendom, 
but sins in the direction of becoming a merely 
Eepressive Spiritual Despotism. Protestant- 
ism, with its logical dependencies, Infidelity 
and Atheism, is symbolized in the Eadiating 
and Ascending Branches of The Common 
Tree. The Older Eeligions are the hidden, 
and grovelling, but indispensable Eoot ; Ar- 
bitrary and Hierarchical, as in the Eeligions 
of Egypt and Hindostan, or else Eational, Free 
and Protestant-like, as in the Tau-ism of 
China, repeating inversely — as Tap-root or 
-Boots, and Eadicles — the Ascending Unism 
and Duism. The New Catholicism is The 
Totality of the Tree, Eoot, Eootlets, Stem, 
Branches and Twigs, reconciled in their 
finally recognized Entirety, and culminating in 
The Flowering, and the twelve-fold Fruitage, 
of this Tree of the Ages. " And he showed 
me a pure Eiver of the Water of Life, 



VOCABULARY. 



xlv 



[Truth?] clear as crystal [lucidly proven?] 
proceeding out of the throne of God and the 
Lamb," [The central fountain of Truth and 
Goodness.] In the midst of the street of it, 
[The Grandis Ordo Eccntuum, Ordinality, On- 
going, in Time], ando» either side of it, [Car- 
dinality, Cardinated or Side-wise arrange- 
ment, in Space], was there The Tree of Life, 
which bore twelve manner of fruits [Spacic 
Distribution, Co-existences, in Scale of Twelve], 
and yielded her fruit every month, [Tem- 
pic Distribution, Co-Sequences, in Scale of 
Twelve] ; and the leaves of the Tree were 
for the healing of the Nations." Re- 
velations, xxii, 1, 2, 3. See Catholic, Catholic 
Church, The Old ; Cardinism, and Ordinism, 
Grandis Ordo Eventuum, Collateration. 

Catholic Chcrch. The Old, (or Koraan), 
The Central or Mother Church of Christen- 
dom, concentering, unifying, or, technically, 
Unismal in Organization, Faith, Policy, and 
Aspiration ; contrasted in character with the 
Divergency and Sectarian Tendencies of Pro- 
testantism, which is technically Dttismal. 
Both are destined to mutual Reconciliation 
and final Harmony in the Higher, Pivoted, 
Omnivariant Unity, or, technically, in the In- 
tegrative Trinism, of the New Catholic Church 
of the Future. America is destined, reluct 
as we may, to be extensively permeated by 
Institutional influences derived from Eome ; 
and the Old World is, at the same time, des- 
tined, in like manner, to be thoroughly im- 
bued with American, Eepublican, and Pro- 
testant tendencies ; the two counteracting and 
interblendiue currents of development ulti- 
mating in a Higher Composite Development 
than any which the world has heretofore 
reached, or could otherwise attain to. The 
spirit of the Roman Catholic Church, brought 
into constant attrition with the mental and 
political emancipation of the New Age, and 
of the West, however identical her constitu- 
tion may be in Fundamentals, can never be 
the same as it was in the early, the middle, or 
the recent ages ; and, on the other hand, the 
ultra Self- Assertion and determined Individ- 
ualism of German Rationalism and American 
Republicanism will undergo the requisite 
modification under the deferential and de- 
vout tendencies of Antiquity and the Eastern 
World. Europe, Asia, and Africa will gain 
the Divergent Individuality which frees from 
excessive constraint, and America the Con- 
vergent Individuality, the worshipful respect 



for all true authority, and the acceptance of 
discipline and subordination, which she, in 
turn, needs. The authorities of the Old 
Catholic Church (in order not to find them- 
selves hereafter placed in a false position) 
should he cautious not prematurely or incon- 
siderately to repugn the Dogma of the New 
Catholic Church, to which the Old Church 
will have, in the end, to defer — the seemingly 
new Dogma being no other than a logical re- 
turn, upon a higher plane, rationally and in- 
telligently, to the fundamental positions of 
the Old Church, vindicating the infallibility 
of her instinctual wisdom in a better sense 
than any past understanding of the subject 
could do. The Old, or Mother Church, is 
destined, in fine, ultimately to blend with, 
and to become a recognized, loyal, and con- 
stituent portion, merely, of, the larger, Uni- 
variant, and final Catholicity, (t. 1123.) See 
Catholic Church, The New ; Catholic ; Car- 
dinal, and Cardinism under -Ism ; Univariety, 
Index, Words, Divergent Individuality, and 
Convergent Individuality. 

Celestial, heavenly, (Lat. Codum, Hea- 
ven.) 

Celestioid ; see -Oid. 

Cephalization, the production or supply 
of a head, as in animals which have attained 
to that governing appendage. (Gr. KephaU, 
Head.) 

Cerebral, what relates to the Brain. (Lat. 
Cerebrum, the Brain.) 

Chalaza, in Embryology, a twisted cord 
which connects the yolk with the apex of the 
shell of the egg. 

Chaos, the Primal Confusion of Things, 
or of the Elements out of which Things 
were to be formed. 

Circlism; see -Ism. 

Citranalysis, Analysis of the minor or 
incomplete order ; see Citranalytical. 

Citranalytical, analytical in a minor or 
imperfect degree, contrasts with ultranaly- 
tical. (c. 5, t. 345.) 

Classification, the act of forming into a 
Class or Classes ; distribution iuto sets, sorts, 
or ranks. 

Classiology ; see -Ology. 

Clavicle, the collar bone. 

Clef, a Figure, or other Character or Key, 
selected to denote a Class or Domain. 

Coccyx, the tapering small column or 
scries of bones which forms the continua- 
tion downward from the sacrum to the 



xlvi 



VOCABULARY. 



extremity of the entire bony column of the 
trunk. 

Co-existexces, Different Phenomena which 
occur in the same instant of Time, and are 
hence, as it were, extended side-by-side-wise, 
in Space, as if the Progress of Events were, 
for the Moment, arrested, or as if the Uni- 
verse were stationary in Space, without Mo- 
tion in Time ; see Co-Sequences. 

Coherent, adhering together ; cardinated 
and pivoted. 

Coincidence, Eepetitive Analogy, (c. 12, t. 
503.) 

Col-lateration, side-by-sideness ; see Co- 
existences. 

CoirPARATOiD ; see -On>. 

Comparology ; see -Ology. 

Composite, the high artistic Mihton, the 
state of combined Principles harmonized 
with each other. 

Composition, in the sense of the Artist; 
the designing, and the harmonic combination 
of the parts, of a picture or other work of 
art. 

Composity, the state of being compounded 
or made up of different factors or elements. 

Comtean, relating to Comte (Auguste), and 
his Philosophy. 

Conation, an effort towards action ; the 
term which the Metaphysicians employ to de- 
note the active attribute of the mind ; in- 
cludes Will and Desire. (Lat. Conor, to un- 
dertake, ATTEMPT, TRY.) 

Concrete, The, the Domain of Real Objects 
or Thing*, as distinguished from that of Pare 
Ideas ; applied by Spencer to the Grand De- 
partment of the Sciences which deal with real 
objects, Mineral, Vegetable, Animal, (not 
mere Substances as Chemistry, nor Pure Ideas 
as Logic.) (Lat. Con, with Cresco, to grow, 
— grown together.) See Abstract, and Ab- 
stract Concrete. 

Concretise ; see -Ism. 

Concretismus ; see -Ismus. 

Concretoid ; see -Old. 

Concretology ; see -Ology. 

Conditioned, The. contrasted with The 
Unconditioned, (t. 240.) 

CoNDITIONISMUS j See -TSMTTS. 

Conditionoid ; see -On>. 

Congeries, a collection of various objects 
or atoms in one mass or aggregate. 

Consensus Animorum, (Latin), the consent 
of (different) minds. 

Conservatism; see -Ism. 



Conservative, tending to conserve, pre- 
serve, or guard things in the condition in 
which they are ; construed by Progressionists 
as opposed to Progression, and by Conserva- 
tives, themselves, as opposed to Innovation 
and Destructive Kadicalism. 

Consistency, the degree of thickness or 
density of any substance or stuff, (t. 63, 675) ; 
the composity of Existence and Movement in 
the Universe at large, (t. 666.) 

Conspectually, as one thing seen in all its 
parts. 

Constant-ial, related to Constants, in 
Mathematics, and what is Analogous with 
them ; contrasts with Fluctional ; see Static. 

Content, in Philosophy, that which is held 
or contained ; see Continent. (Lat. Con, with ; 
Uneo, to hold.) 

Continent, that which holds or contains ; 
see Content. The Content is enclosed with- 
in or sustained upon the Continent. 

Continuity, the Conditions of Being which 
relate to Time and Co-Sequences ; as the 
Successional Eelations of Humanity, making 
the Historical Unity of the Eace, from the 
earliest to the latest times. 

Convergent, tending towards Centricity 
and Unity. 

Convergo-Divergent, converging on a 
Centre, in one drift of direction, and diverging 
from the same centre, viewed in the opposite 
drift of direction ; see Divergo-Convergent. 

Conversion, change, turning about, or the- 
other-end-first. (Lat. con, with, and xerto, to 
turn.) 

Convertible, capable of undergoing change. 

Convertible Identity, the idea that All 
Things are All Things else, or that they differ 
only in degree, and may be converted or 
changed into each other. 

Co-ordination, orderly arrangement ; side- 
by-sideness. 

Corpora Cavernosa, (Latin), anatomical 
name for the bodies which compose the mass 
of the penis. 

Corpop.ology ; see -Ology. 

Corpus. (Latin for body, whence English, 
corpse), the dead body. 

Correlation, Tendential Analogy, (c. 12, 
t. 503.) 

Correlative, (con-relative), reciprocally 
answering to. 

Correspondences, Echoes of Similarity 
through different Domains of Being; see 
Analogue. 



VOCABULARY. 



xlvii 



Co-Sequences, Phenomena which occur in 
succession, or one after the other, in Time ; 
see Co-Existences. 

Cosmical, relating to the Cosmos or Ob- 
jective World ; see Cosmos. 

Cosmism ; see -Ism. 

Cosmogony, the genetic origin or cre- 
ation of the World, or of Worlds ; or of 
the Universe. (Gr. Cosmos, World ; Gone, 

OFFSPRING.) 

Cosmological ; see -Ologt. 

Cosmology ; see -Ology. 

Cosmos, (Greek), World, The World, as 
discriminated from Man, or the rational in- 
habitants of the world. 

Coup d'CEil, (French), a glance of the eye, 
a mere slight view. 



Cbanioscopy, the phrenological method of 
reading character by the ' ; bumps." (Gr. 
Kranion, the Skull ; skopeo, to look.) 

Crassitudes, thick, heavy things. 

Credo, (Latin), I believe ; a Creed, a for- 
mula of Faith. 

Crucial, in the shape of a cross ; severely 
testing. (Lat. crux, a Cross.) 

Cuboid ; see -Om. 

Cubule ; a little cube. 

Culture, cultivation, ripening, polish, im- 
provement. 

Cultus, worship ; instituted worship for 
the culture of souls. 

Curriculum, (Latin), a little course or ca- 
reer. 

Curvism ; see -Ism. 



D. 



Deciduous, falling away, applied to the 
milk teeth or first set of teeth of the child. 

Decussating, crossing ; generally at acute 
angles ; see Decussation. 

Decussation, a crossing, generally at acute 
angles, as the nerve-fibres, at the punctum 
vita', from the right and left hemispheres of 
the brain to the opposite sides of the body. 

Deduction, the Method in Science which 
proceeds from Principles and Established 
Scientific Laws to Facts ; contrasts with In- 
duction. There is an Anticipatory and Pseudo- 
Deductive Method, from the use of which, 
prior to the establishment of the Inductive 
or Bacouian Method, the term Deduction was 
brought into a disrepute, in the Scientific 
World, from which it is now recovering by 
the restoration of a legitimate use of the term. 

Deductive, relating to Deduction, or the 
Deductive Method; see Induction. 

Determinations, pointings in different 
directions, as Right and Left, etc. 

Determinism ; see -Ism. 

Determinismus ; see -Ismus. 

DEUT(ER)o-Christian, 1. relating to the New 
or Second Christian Dispensation, resulting 
from the full admission and the excessive 
magnification of the Principle of Rationality; 
and from the Element of Knowledge as com- 
pletely replacing Faith, Transitional. 2. The 
same as lapping over upon, and substantially, 
or in preponderance, characterizing and gov- 
erning the Trito-Christian, or Final Christian 
and Religious Dispensation and Develop- 



ment, which will, nevertheless, reinstate, in 
subdominauce, the Element of Faith, (c. 28, 
t. 136.) (Gr. Deuteros, Second) ; see Proto- 
Christian and Trito-Christian. 

Deut;er)o-Christianism ; see -Ism. 

Deut(er)o-Ciiristianismus ; see -Ismus. 

Deut^er)o-Religionism ; see -Ism. 

Deut(er)o-Religionismus ; see -Ismus. 

Deut^er o-Religious, relating to the sec- 
ond or Transitional Grand Religious Stage in 
the World, affecting especially the Present 
Age ; see Deutero-Christiau. 

Deut(er)o-Social, relating to the Present 
Transitional Age ; see Deutero-Christian, and 
Deutero-Religious. 

Deut(er)o-Societism ; see -Tsm. 

Deut(er o-Societismus ; see -Ismus. 

Deuto ; see Deutero. 

Diagram, a figure delineated for the pur- 
poses of illustration or demonstration. 

Diagrammatic, relating to a diagram, or to 
diagrams. 

Dialectic (-nl, adj.), pertaining to dis- 
cussion or a two-sided view of things, or to 
any Cardinismal Arrangement ; (subs.), The 
Logic of Discussion, or Two-Sided Reason- 
ing ; or of Double View. (Gr. diet, right 
TnRouGn, thorough; lejo, to speak;) (t. 
329.) 

Diamagnetism ; see -Ism. 

Diametrical, through the centre, (Gr. 
dia, THROuon; metron, Measure.) 

Diamitrid, an embodied Diameter, as a 
real Shaft or axis, (c. 7, t. 43.) 



xlnii 



VOCABULARY. 



Diamitrit, an Abstract Linear Diameter. 

Diastole, the dilatation of the heart, au- 
ricles, and arteries, opposed to systole, or con- 
traction ; the two completing the Khythmical 
Movement. 

Differential, causing or producing differ- 
ence ; relating to difference ; in Mathematics, 
applied to a branch or aspect of the Cal- 
culus. 

Differentiation, the making of things to 
be different, Spencer. 

Differentiative, tending to or producing 
Differentiation. 

Digiti, (Latin, plural of digitus,) Fingers. 

Diremptive, Hiekok, applied to one 
variety of Force. 

Dispensation, a particular stage or regime 
of affairs, lasting generally through some 
number of generations. 

Distance, a standing asunder, (t. 933.) 

Divergence ; see Divergent. 

Divergent, tending decentrally, towards 
Separation and Disunity. 

DrvERGO-CoNVERGENT, diverging from, and 
converging towards, a Centre ; Radiation 
viewed in this mode of double Aspect ; The 
Inverse mode of beginning and conducting 
the inspection is Convergo-Divergent, which 
see. Combinations to result from these 
two compound terms thus, Convergo-Diver- 
genta-Divergo- Convergent (view from base to 
apex and back to base + view from apex to 
base and back to apex), would be requisite 
to describe the fourfold aspect of this simple 
geometrical phenomenon ; The Triangle or 
Cone, or Pyramid. Finally the doubling 
of this view, with reversal, would be 
requisite to describe Forms which are 
fundamentally important, in the new forth- 
coming Science of Morphology, and Forms 
with which the Mathematician is already 
familiar, but which he has no means of 
naming ; thus Convergo-Divergenta-Diver- 
go- Convergent ,* Divergo- Convergenta- Convergo- 
Divergent, would be the requisite term to de- 
scribe accurately the commou mathematical 
conception of the figure formed by the two 
Nappes of a Cone, meeting at their apices, 
(the hour-glass form), and Divergo- Convergen- 
ta- Convergo-Divergent ; Convergo-Divergenta- 
Divergo- Convergent to describe the figure 
formed by the two same Nappes or Cones 
meeting at their bases (proximately the 
cigar-form). When, then, all radical varieties 
of form (and none more important than pre- 



cisely these two) come to be recognized in 
Science, as Essential Types of Truth, in Mo- 
rals, in Religion, and in all other Domains, 
(t. 505, 930), it becomes obvious that Lan- 
guage itself must be reconstructed to meet 
the demands of such Science ; and that the 
Scientific World must replace its present 
awkward and unscientific procedure, in the 
construction of Technicals, taking a four syl- 
lable word, for instance, like anthropos, from 
the Greek, as an Element, as in anthropomor- 
phism, {anthropos, Man ; morphe, form), by 
something better. The true Elements of tech- 
nical word-building are the Phonetic Elements ; 
the single Vowels or Consonants, which should 
begin, and do begin, in Nature, by rep- 
resenting not only ideas of some sort, but 
precisely The True Elementary Ideas of all 
Thought and Being. If there were a de- 
mand for compounding and then Bi-com- 
pounding such long words, as Anthropomor- 
phism, the absurdity of even attempting it 
would be obvious ; but words every vowel 
and consonant of which is significant, readily 
carry the composition to any height which is 
requisite. See -Ism, Univariety, Universology ; 
"Treatise on a Universal Alphabet," by 
the Author, in Continental Monthly, for 
June, 1864; "Alphabet of the Universe" 
and " Universal Alphabet," " Introduction 
to Alwato," " Structural Outline of Univer- 
sology," etc. (a. 19, t. 152.) 

Dogma, (Greek), doctrine or teaching. 

Dominant, (adj.), governing; (subst.), 
that which governs. 

Drift, the single " direction " of a given 
" direction ;" the view along a line in a 
single " direction;" the operation of a force 
in the same manner ; an Order, a procedure, 
t. 616. 

Duad, the collective Two, as the Unit is 
the segregated One. 

Duality, Twoness, the first Stage of Plu- 
rality. (Lat. Duo, Two.) 

Dualism ; see -Ism. 

Duism ; see -Ism. 

Duismal ; see -Ismal. 

Duismus ; see -Ismus. 

Duotd ; see -Old. 

Dynamic, potent, efficient, effective; used 
in Homeopathy for the hidden, obscure, un- 
accountable force, or latent-spiritual efficiency 
of a specific remedy over a given disease; 
see Dynamis. 

Dynamis, (Greek), Force ; Power; Energy. 



VOCABULARY. 



xlix 



E. 



Echosophio, relating to Echosophy. 

Echosopht, Positive Science, as distin- 
guished from Philosophy, Metaphysics, Spec- 
ulation, Theory, etc. (c. 3, t. 12.) 

Eclecticism ; see -Ism. 

Ecstatic, (adj.), inexpressibly exquisite; 
(subs.), a Domain of Being midway from the 
Absolute to the Infinite, Analogous with the 
locality and Function of the Genitals, (t. 444.) 

Ecstatologt ; see -Ology. 

Egeneto, (Greek), has become. 

Ego, (Latin), I, Myself. 

Egoistic, inspired by selfishness or Ego- 
ism ; see Egoism. 

Eidolon, an image or statue ; an ideal form 
or Typical object. 

Elaborismus ; see -Ismus. 

Elementism , see -Ism. 

Elementismus ; see -Ismus. 

Elementology ; see -Ologt. 

Elements, First Principles, Originators, 
Primitive Producers, Prime Factors or Con- 
stituents. 

Elite, The, (French), Choice, Superior, 
applied to Classes or a Class of People in 
Society. 

Embryo, the first rudimentary organization 
of the foetus in the womb, or of a plant in the 
germinating seed. 

Embryology ; see -Olcjgy. 

Empirical, what pertains to, or is derived 
from, Experience ; see Experiential. 

Empiricism ; see -Ism. 

Encyclopaedic, Universally agglomerative ; 
Broadly Generalizing, contrasted with Radi- 
cally Analytical, or Ultranalytical. 

Ending ; see Termination. 

Endogenous, originating from within ; ap- 
plied to mental processes, means internal or 
spiritual, or operating from the inward con- 
sciousness outwardly ; see Exogenous. 

Endo Spacic, belonging to Internal Space, 
the space included within the limits of the 
Object considered ; see Exo-Spacic. 

Endo Spiritual, relating to the Internal 
or Centering Spirit of the Being or Individual : 
contrasts with Exo- Spiritual, relating to the 
Circumambient and radiating Spiritual- 
Sphere-, (Atmosphere)-, or Environment ; 
see Spirit. 

Endo-Stabiliology ; see -Ology. 

Endo-Untt-ive, relating to the interior of 
the Unit ; hence allied with Fractional ; see 
Exo-Unitive, and Universology — vowel a. 



Engrenage, (French), Overlapping, dove- 
tailing. 

Ens, (Latin), Being, Keal Object. 

Entia, (Latin), plural of ens; Real 
Beings ; Things whatsoever which exist ; 
distinguished from mere Relations between 
Things. 

Entente Cordiale, (French), cordial or 
friendly understanding. 

Entical, relating to Ens, Entia, Entity, or 
Being as such; contrasts with Relational, 
and also with Aspectual. 

Entities, Things ; any Objects of Thought 
whatsoever as distinguished from the Re- 
lations between such Objects ; although in 
another sense the Relations themselves are 
objects of thought also, and are also, therefore, 
Entities, but of another order. Entities and 
Relations are the whole of Being — the Ana- 
logue of Entities, Points ; that of Relations, 
Lines. 

Entity ; see Ens. This word is, I think, 
badly chosen by Comte to signify an imagi- 
nary or unreal conception. I employ it, on 
the contrary, to denote Real Objects, or what- 
soever is endowed by the mind, with Reality 
in contrast with Relations as intervening, 
ideal, quasi-Realities, or quasi-Entities, (t. 
603.) 

Epi-Cosmology ; see -Ology. 

Equa-Ineqcism ; see -Ism. 

Equated, made equal, brought into equa- 
tion with each other. 

Equation, a formal mathematical state- 
ment, by aid of the sign =, that one quan- 
tity is equal to another quantity, thus 1+3 
= 2 + 2 ; or, more generally, any instance of 
equality ; apposition, with equality, as the 
identity of meaning between the thing defined 
and its definition. 

Equism ; see -Ism. 

Equismal ; see -Ismal. 

Equismus ; see -Ismus. 

Equity, equality of advantage in any mu- 
tual transaction. 

Esse, (Latin, meaning to be), Absolute Be- 
ing, Being in se, contrasts with Existere ; see 
The Absolute. 

Esthetical, pertaining to the science of 
Taste. (Gr. Aisthetilcos, relating to Per- 
ception by the Senses.) 

Etheria, the " second form of matter," 
attenuated spirit-like materiality. 

Ethics, the Science of Morals, (a. 1, c. 5,t 5.) 



VOCABULARY. 



Etiology ; see -Ology. 

Eureka, (Greek), / have found, or dis- 
covered [it] ; attributed as an exclamation of 
triumph to Archimedes, on the discovery of 
Specific Gravity. 

Eyentuation, the Series or Continuity of 
Events ; the Succession of Events in Time. 

Evolution, an unrolling or folding out, as 
the petals of a bud when it becomes a flower, 
(Lat. e [ex], prom or from within, and volvo, 

TO ROLL.) 

Exactology ; see -Ology. 

Ex-Cathedra, (Eatin), from the seat of 
judgment, or from the pulpit or desk, mean- 
ing authoritatively, arbitrismaUy. 

Excursus, a running forth, (Lat. ex, from ; 
curro, to run.) 

" Existence," Being, manifested by its 
Phenomena, especially in a state of Rest in 
Space, as contrasted with " Movement," used 
for Being in Movement, in Time. 

Existential, relating to Existence. 

Existere, Phenomenality ; The Manifes- 
tations of Being, contrasted by Swedenborg 
with Esse, as Being in se, or Absolute Being ; 
see Esse, the x\bsolute. 

Exogenous, originating or growing from 
without ; applied to mental processes means 
external or mundane, or operating from the 



outer consciousness inwardly; see Endog- 
enous. 

Exo-Spacic, belonging to External Space, 
the Space excluded from the Object con- 
sidered ; see Endo-Spacic. 

Exo-Spiritual, relating to the circum- 
ambient-aud-radiating-Spiritual-Sphere-, (At- 
mosphere)-, or Environment, of the Being or 
Individual ; contrasts with Endo-Spiritual, 
relating to the Interior-or-Centering-Spirit, 
allied with the Soul ; see Spirit. 

Exo-Stabiliology ; see -Ology. 

Exo-Unittve, relating to what is exterior to 
the Unit; hence allied with Integers or 
whole Numbers, and by Analogy to Society 
as contrasted with the Individual ; see Exo- 
Spacic, and Universology — vowel a. 

Experientialism ; see -Ism. 

Experientioid ; see -Oid. 

Explicated, developed into the minutiae of 
differentiation and details. 

Extremists, in a good sense those who are 
radical and thorough, those who carry things 
out to " the bitter end," or as far as possible 
or requisite ; in a bad sense those who are 
organized or who act in a one-sided or ex- 
treme manner. 

Ex vi termini, (Latin), from the (mere) 
force of the term. 



F. 



Fabrication, creation, building, or mak- 
ing. (Lat. Faber, a Builder or Maker.) 

Facta, (Latin), Things done ; Realities 
externally and materially considered, con- 
trasted with Eternal Principles and Necessary 
Laws ; see Entities and Entia. 

Factor, a constituent; one of the parts 
which go to make up a whole. 

Faith, " Conviction from Testimony," 
Hickok. 

Fasciculus, (Latin), a little bundle. 

Feeling, as a Department of the Mind, 
with the Metaphysicians, is the Sensational 
Faculty ; the " Affection " of Comte ; the 
" Love" of Swedenborg. 

Feminism; see -Ism. 

Feminismal ; see -Ismal. 

Feminismus ; see -Ismus. 

Feminoid ; see -On>. 

Fetichism, Idolatry, the worship of 
" stocks and stones." 

Fluctional. wave-like, currental, flowing. 

Focus, (Latin, for a fire-place) ; a central 



fire, any central reservoir of forces and ac- 
tivities. 

Focal, relating to a focus, or the focus. 

Fcetus, the unborn child ; the child in the 
womb. 

Formula, (Latin, pi. Formulae), a terse and 
formal statement of a Principle or Truth, era- 
ployed for brevity, force, and ease of reference. 

Fractionary, relating to Fractions or the 
Aliquot Sectionizing of Unity, and to the Do- 
main of Affairs analogous with them. 

Fracttonismus ; see -Ismus. 

Fractionism : see -Ism. 

Fractionismology ; see -Ology. 

Function, action or performance, as of the 
duties of an office ; the action or office of any 
particular part or all the parts of an animal 
body, or of any body ; interior action more 
generally, in this sense, than exterior. {Lat. 
fcngob, to perform.) 

Functionology ; see -Ology. 

Fundamentum, (Latin, pi. fundanunta)) 
foundation or seat. 



VOCABULARY. 



li 



a 



Galliax, relating to Gall, founder of 
Phrenology. 

Generalization, Large or Broad Views of 
a Subject, omitting Details and Particulars ; 
The process of reducing particulars to their 
generals or genera ; the state or condition so 
attained to, (t. 334.) 

Generalogt ; sec -Ologt. 

Generaloid ; see -Oid. 

Geocentric, relating to the old theory of 
the solar t-ystem which made the earth the 
centre of it. (Gr. ge, Earth; kentron, a 
Centre.) See Heliocentric. 

Geometrical, brought into regular form. 

Gesturologt ; see -Ologt. 

Globism ; see -Ism. 

Globoid ; see -Old. 

Globose, relating to a globe. 

Globule, a little globe. 

God, The Etymology of the English (and 
Teutonic) word is considered obscure. The 
Latin Deus, Sanscrit Deva, Greek Zeus, is 
allied with the Sanscrit Dyu, Lay, meaning 
The Heavens, opening up to the Light. (See 
Max Muller, Science of Language, 2d Series, 
Ch. 10.) The Chinese Tien has not, even 
yet, differentiated the ideas of Heaven and 
God; this confusion offering a serious diffi- 
culty to the Christian missionaries. A God 
is primarily a Pivotal Person, a Bepresenta- 
tive Man, or even an animal or inanimate ob- 
ject, or an Abstract Attribute or Principle, con- 
sidered, from any point of view, as governing 
or presiding over human affairs. Hence there 
are, at first, innumerable Gods (Polytheism) ; 
but Pivots, however elevated and central, 
while they remain plural at all, have still 
their Pivot, and the ascension of the Pyramid 
of Honor or "Worship reaches necessarily, at 
last, the apex or acme, in the idea of One 
Sole God, (Monotheism.) 

This primitive doubleness of meaning, ac- 
cording as the Supremacy or God-character is 
assigned to a Person or other real object, on 
the one hand, or to an Abstract Principle or 
Central Knot of Abstract Principles, the In- 



herent Necessity of Law in the midst of Be- 
ing, the Logos of Plato and St. John, on the 
other hand, remains, however, in Theology, 
and is always the broadest ground of differ- 
ence among Theologians. The one Doctrine 
is Pietism and Arbitrism, the other is Ration- 
alism and Logicism. Each party is equally 
entitled to the use of the term God, to denote 
the conception of Universal Pivotism, or of 
an Overruling, Central Director or Directing 
Potency of the Affairs of the Universe. 

The personal conception of God is Unis- 
mal ; The Logos or Logical conception is 
Duismal. The Trinismal Conception (and 
more subtly the Tri-unismal) will be the Re- 
conciliation and Harmony of the two earlier 
forms of the conception in a Higher, more 
Distinct, and doubtless much modified con- 
ception of God and of his nature and attri- 
butes, which will then be the centering Basis 
of the Theology of the Future, and this, in 
turn, the Core of Universological Learning. 
See Pivotal, Polytheism, Monotheism, Ar- 
bitrism, Logicism, Unismal, Duismal, Trin- 
ismal and Tri-unismal ; Integralism, Cardin- 
ism, and Theology. 

Goneology ; see -Ologt. 

Grand Etre, Le, (French), The Grand 
Being ; Collective Humanity or Human Society 
as the object of devotion and worship; Comte. 

Grandis Ordo Eyentuum, (Latin), the 
Grand Order of Events ; The Universal On- 
going or Procession in Time. 

Grand Man, The, Universal Humanity, or 
The Universe of Rational Existences, es- 
pecially in the Heavens, The Superior De- 
partment of the Spirit-World, conceived of 
as organized and functionating in the form 
(analogically) of One Man, and as One Ra- 
tional Being ; Swedenbor?. 

Ground, Foundation, Basis, the most fun- 
damental part of anythinsr : that which up- 
holds the rest ; used in Philosophy, in this 
sense, technically. 

Grundsaetze, (German), Principles, 
(Ground-Settings.) 



H. 



Habitat, the locality occupied by the par- 
ticular animal or being. 

Hadean, relating to Hades, or the world 
of Spirits. 



Halo, the " Glory " with which Painters 
surround the heads of Saints. 

IIarmont, agreement of parts, as of the 
constituent elements of a symphony in music. 



lii 



VOCABULARY. 



Heavens, The, a term implied by Paul, 
and used by Swedenborg, for the different 
departments or stories of what is ordinarily 
called Heaven ; see The Sells. 

Hegelian, relating to Hegel and his Phil- 
osophy. 

Helicism ; see -Ism. 

Heliocentric, relating to the new or Co- 
pernican theory of the solar system, which 
makes the sun to be the centre of it. (Gr. 
Helios, the Sun ; Icentron, Centre.) See 
Geocentric. 

Hells, a term used by Swedenborg for the 
different departments or stories of what is 
ordinarily called Hell ; see Heavens. 

Hemiplegia, paralysis or palsy of one side 
of the body. 

Hermetic, (from Hermes, tbe Greek name 
for Mercury), applied to a school of mystical 
Philosophers of the Middle Ages who treated 
of Universal Principles, of the Hierarchy of 
Celestial Beings, of Medicine, etc. 

Heterogeneous, different in nature and 
properties ; composed of different materials or 



sorts of things. (Gr. heteros, different ; ge* 
nos, kind.) See Homogeneous. 

Hierarchy, a Sacred or Priestly Order ; an 
Ascending and Descending Scale of Supe- 
riors and Inferiors, as of Officers and S ubor- 
dinates, in any Domain ; contrasted with the 
Level of Democracy, (t. 924.) 

Hierarchical, (adj.), relating to Hie- 
rarchy. 

Hieroglyphic, emblematic, symbolic. 

Historical Order ; see Natural Order. 

Hogarthian, derived from, or discovered 
by, Hogarth, the painter. 

Homtnal, relating toman. (Lat. homo ,Man.) 

Homogeneous, alike in nature and pro- 
perties ; all of one kind. (Gr. homos, like ; 
genos, kind.) See Heterogeneous. 

HoMOioiTERiA, defined, a. 36, t. 204, p. 164. 

Humanitarian, benevolent, philanthropic, 
interested in the universal affairs of mankind. 

Hybridity, the crossing of different species, 
as of animals ; in respect to Languages, the 
deriving of a word in part from one language, 
and in part from another. 



I. 



Ideala-Spiritual, relating at the same 
time to the Ideal and to the Spiritual. 

Idealism ; see -Ism. 

Ideal Order ; see Logical Order. 

Ideal Typical Plan, (Transcendental) ; 
the Pattern-Scheme or Congeriated Arrange- 
ment of Ideal Type-Forms in a larger System 
or Plan ; see Type-Form, (t. 1046, 1049.) 

Idea-Phronesis, (Greek), the individual or 
personal variety of knowledge as contrasted 
with the Koinos Logos, which see. 

Idea-Phronicism ; see -Ism. 

Ideas, Forms of Thought, (Gr. idea, form, 

SEMBLANCE, LOOK.) 

Ideation, the formation of Ideas. 

Identity, 

Ideology ; see -Ology. 

Ideo-real, that which, in thought, is real. 

Ideo-unreal, that which, in thought, is 
unreal. 

Immanent, indwelling. 

Inclinism ; see -Ism. 

Incoherence, fragmentary or chaotic state, 
as of Society prior to any harmonic organi- 
zation and unity ; disarrangement ; the ab- 
sence of pivoted and cardinated organization. 



Indeterminism ; see -Ism. 

Indeterminismology ; see -Ology. 

Indeterminismus ; see -Ismus. 

Individualism ; see -Ism. 

Individuality, the inherent differentiation 
of character which constitutes the Individual 
and causes him to differ from other Individ- 
uals ; Doctrine of the same, and of its social 
consequences. 

Induction, the Method in Science which 
proceeds from the Facts of Observation to 
some Rational Inference from those facts, 
which is then established as a Law ; see 
Deduction, (c. 1-9, t. 321 ; c. 1-7, t. 345.) 

Inductive, relating to Induction. 

Industrial Attraction, doctrine of Fou- 
rier, that all labor is, intrinsically, and can, by 
proper social adjustments, be rendered prac- 
tically, agreeable or attractive. 

Ineffable, what cannot be spoken or ex- 
pressed. 

Inequa-Equism ; see -Ism. 

Inequism ; see -Ism. 

Inequismus ; see -Ismus. 

Inexpugnable, which cannot be sep- 
arated or expelled ; literally, un-fight-out- 



VOCABULARY. 



liii 



able. (Latin in, not ; ex, out of ; pugno, to 
tight.) 

Inexpugnability, the state of being Inex- 
pugnable. 

In Extenso, (Latin), extensively, in full 
extent. 

Infanta- Feminoidal, corresponding with 
that which characterizes the child and the 
•woman ; mother-and-child-state. 

Infantoid ; see -Oid. 

Infernalism ; see -Ism. 

Infernology ; see -Ology. 

Infinitesimals, a term applied in the 
Mathematics to infinitely small quantities ; 
fractionally less than any assignable quantity. 

Infinitology ; see -Ology. 

Inherence, that which is permanent or 
eternal in the constitution of Being, (t. 759.) 

Inorganism ; see -Ism. 

Inorganismology ; see -Ology. 

Inorganismus ; see -Ismus. 

Instantiality, the actualizing Point, where 
the point in Space and the point in Time con- 
cur in the Event. 

Instep, that part of the bony fabric ot the 
foot which is situated between the tarsus and 
the toes. 

Integer, a "Whole Number, a Unit, or 
Unity, as distinct from a fraction. 

Integerism ; see -Ism. 

Integerismology ; see -Ology. 



Integerismus ; see -Ismus. 

Integral, many-sided, all-sided, and, 
hence, botn compound and entire; whole, 
complete. 

Integralism ; see -Ism. 

Integralismus ; see -Ismus. 

Integrality, wholeness. 

Integration, combining, the unition oi 
aspects or parts in a whole ; the binding or 
growing of things together into a whole, 
Spencer. 

Integrative, rendering whole, complete or 

ALL-SIDED. 

Integrism ; see -Ism. 

Intelligence ; see Knowing. 

Inter- Atomic, coming between atoms. 

Inteeismology ; see -Ology. 

Intersusception or Intussusception, a 
taking up into. (Lat. inter, or inius, into, or 
within, and suscipio, to take up, like the 
closing up of a telescope.) 

Intuition, immediate observation or in- 
spection ; the same when interior or spiritual, 
or by the Internal Senses ; hence Immediate 
and Synstatical Knowledge, allied with In- 
stinct and Feeling, and contrasted with Knowl- 
edge by Mental Analysis and Intellectual Re- 
flection, this last allied with Clear Vision and 
The Sense of Sight. 

Intuitional, what relates to the Intuition 
as a means of Knowing. 



-ISM. 



-Ism, a Termination or Ending directly 
attached to the Stem of a Word, to denote an 
Abstract Principle derived from a Quality or 
Relational Attribute of some Concrete Em- 
bodiment or Sphere of Being ; so that the 
same Principle or Spirit of Attribution or 
Relation, occurring in any and all other objects 
and spheres, is identified with it as the same; 
making the basis of an Abstraction from all 
Special Spheres. The Ism is therefore Com- 
parologkal ; or, transcending ail special 
Spheres, it passes from Sphere to Sphere, 
while yet originally, and, always predomi- 
nantly, it is characterized by that one in 
which it is first observed and where it 
specially prevails. It differs in this, essen- 
tially, from the termination -Ity (Monocre- 
matic or Monospheric) which denotes the in- 
dividual (Substantivoidal) Spirit, or the In- 



most, of a Single Object or Sphere, and its 
Radiation or Efflux, merely, abroad. 

It is one of the subtlest observations ever 
made by any thinker, when Emerson observes, 
that : " In order to be Un-io/i, there must 
first be Un-^s." It is also a grand use of the 
idea which he intends, namely, that : In or- 
der to the existence of any Society (Union) 
worthy of the name, there must first be de- 
veloped Individuals, Units, to be the Mem- 
bers or Constituents of The larger Ideal 
Unit which we call Society — the Un-iox of 
the individual Un-ns. But there is a closer, 
more metaphysical and analytical, and con- 
sequently a more elementary use, to be made 
of the idea stated by Emerson, than any So- 
ciological application which it was his pur- 
pose to suggest. This more radical use of the 
thought can be stated as follows : 



liv 



VOCABULARY. 



Vx-it or TJx-id (c. 7, t. 43) is the Individ- 
ual One Object (Abstract or Concrete) which 
is observed. It is therefore single, or, in the 
absolute sense, One; but Urn-ion is the unition 
and classification of One Individual Unit 
with (at least) One Other Individual Unit, in 
a New Ideal Unit, (the -ion or -yu?i), which, as 
to the sensible fact, is now Two, and no longer 
One. We are now talking, therefore, not of 
One but of Two, while yet we retain the 
same Word-Stem (Un — , from the Latin Units, 
One), in both these (sensuously speaking) 
totally opposite cases. It is only because we 
have passed up from the Plane of Material (or 
Materioid) Observations to the Ideal Plane, 
that we are authorized to continue to employ 
the same Word-Stem, having original re- 
ierence to Unity ; and there is this Antithet- 
ical Reflection (see Index) and Tebmlnal 
Conversion into Opposites (t. 83) and Polae 
Antagonism (t. 225) between All Things of the 
Material, and All Things of the Ideal, Planes, 
or Domains of Being. 

This subtle ghding or transfer of the mean- 
ing of words, quite unobserved by both 
speaker and hearer, by change of Plane, from 
a P "imitive MeaniDg to, in a sense, The Pre- 
cise^ Opposite Meaning, is the most fruitful 
source of dissension and incomprehensibility 
in all our discussions, the liability to which 
can only be securely guarded against by the 
Universological Discovery of a New and Ba- 
dical Scientific ~Basisfor Language itself. All 
existing languages are Instinctual and Na- 
turoid in the character of their development, 
and are hence inherently inadequate to serve 
as the proper instrument of exact thinking ; or 
to prompt and compel Exact Thought, by the 
subtle exigencies of their own structure. 
These Higher Functions of Speech can only be 
performed by Speech itself scientifically re- 
constructed upon a radically new discovery of 
the Nature and Powers of the Elements of 
Speech itself ; by, in other words, a Scientific- 
ally constructed Universal Language ; upon 
which, as a Basis, the Materials now ac- 
cumulated in all existing languages, sifted 
and polished, can be superinduced and 
wrought in, in the final Ee-cast, Permanent 
Structure, and Artistic Embodiment of the 
One Planetary Language of the Future. 

Unit is the Fact of Observation ; Union is 
the Classification of that Fact with another 
similar Fact (or more than one such). Unit 
and Union are both, however, stages of, or 



upon planes of, the Ordinary Domain of 
Science— the Natural Sciences. Un-itY is the 
Soul of the Unit or Union, or else the gener- 
alized and more attenuated aspect of Union, 
or of Particular Instances of Union as New 
Ideal Units. It is, therefore, a Transcendental 
or Cardinary Fact, more Ideal still than mere 
Classification, or the Corporate constitution of 
the Single Ideal Unit. Generalization is 
higher than Classification, and is the Floor or 
Basement Degree of Transcendentalism. But 
Unity is still a Fact of Eeal Being (though 
Interior and Spiritual), and only therefore, in 
this lower sense, Cardinary, or above the 
Ordinary Eange of Conception. It is Sub- 
stantivoidal, and echoes still to the region of 
Substantives, (although of the abstract Sub- 
stantives or Nouns,) in Grammar. 

Finally, Un-isx. is the naming of the more 
subtle and more truly Cardinary Idea, not re- 
lating to any single object or sphere, but to a 
Generalized Quality, occurring in many 
Spheres. It is not, therefore, substantivoidal 
or analogous with Substantives even when 
Abstract, but with the Adjective and Preposi- 
tional Domain, the Domain of pure Qualities 
and Eelations, (t. 488, and Index, word Ad- 
jectivity.) In respect, for example, to these 
several derivative words from the source Unus 
(One), £n-iSM denotes that aspect of per- 
manent sameness which, whether in lower or 
higher spheres, whether in relation to ideas 
which are sensuously one, or sensuously 
many and ideally one, authorizes the reten- 
tion of the same Word-Stem ( Un-) through- 
out. "Unism is thus the most Abstract Spirit 
or the Pure Quality of the Number One ; 
whether that quality be found in Un-it, the 
Primitive Simple Individual; in Un-ion, the 
new Ideal Compound Unit, really, or sen- 
suously Two or Many ; or in Un-ity, the gener- 
alized aspect of Units and Union in a some- 
what vague abstraction, still, however, re- 
lated to Thing. Unism is, therefore, the ex- 
act, generalized, Adjective Quality, {of One), 
like White, which occurs in the wool or in the 
snoio, or in a thousand other objects. 

In other words, -ism gives the result of an 
Analytical Generalization, and -Ity that 
of an Indeterminate, Spirit-like, or Vapory, 
Obseevatoeial Generalization, not, there- 
fore, "Positive" or Echosophie, even in the 
Ordinary or Lower Scientific Sense, (t. 
1010-1012.) It is ideas of this class (the Ity's) 
which Comte intends by Entities ; see Entity. 



VOCABULARY. 



lv 



The Highest and Grandest Subdivisional 
Distribution of Universal Adjective Property, 
(The Domaiu, therefore of -Ism) is into 1. The 
Good, (it might be Goodism) Unismal ; 2. 
The True, Duismal ; and 0. The Beautiful, 
Trinismal. The Second of these, The True, 
Duismal, is The Governing or Supreme At- 
tribute ; that to which all others mast (in pre- 
dominance) submit and conform. It is the 
Logos or God-Principle of the Abstract At- 
tributional Domain. Good and Beautiful 
are susceptible of Degrees of Comparison, as 
Better and Best, more Beautiful and most 
Beautiful • but True has strictly no Degrees 
of Comparison ; Truth no possible enhance- 
ment of its own Nature. It is The Abstract 
God ; the (personally) unrevealed God ; the 
God of conceptual, self-existent Justice, (or 
adjustment), Truth and Law; God the 
Father of the Final Theology, in a word : 
The Sciento- Absolute ; (see Messianism, Odic 
Force, Spirit, Absolute.) " Philosophy," 
says Proudhon (Creation de l'Ordre, p. 87) 
" has never yet essayed to give a General and 
Transcendental TJieory of Abstraction; but, 
without such theory, certitude respecting the 
points still controverted in Philosophy [which 
includes Theology] can never be acquired." 

Affection, Love, The Good, (Analogues of 
each other), Unismal, are opposite in Nature 
to Knowledge, Wisdom, and The True (Ana- 
logues of each other), Duismal. Affection is 
essentially side-taking, partial, a respecter of 
persons, and hence unjust, or not-true, in the 
abstract Scientic meaning of Justice, Truth 
and Law. It accords with Idia-phronicism, 
as Tiie True accords with the Koinos Logos, 
(which see.) Utter Devotion to the governing 
Behests of the Abstract and Absolute Truth, is 
the sufficient platform, or Basis of the Creed, 
of the New Religious Dispensation, the Re- 
ligion of the Future ; devotion thence to the 
Discovery of Truth, and thence again to the 
discovery or acquisition of the Method which 
shall conduct to the discovery of Truth. 

Devotion to Truth is then The First Pos- 
tulate ; but it may be that we do not know the 
Truth ; there is demanded therefore A Pre- 
liminary Devotion to the discovery or the search 
after Truth ; but we may not know how to 
seek the truth ; there is therefore the demand 
for A Still Preliminary Devotion to the Dis- 
covery of k. Scientific Method, by which wo 
can investigate and determine the Truth uni- 
versally. Universology purports to be the 



Discovery and Demonstration of that Method. 
It results that the Religious Sentiment of the 
"World should, for the present, be concen- 
tered on the comprehension, acquisition and 
criticism of the New Universal Science or 
Science of the Universe. 

But, yet, The Beautiful is the result of 
graceful compromise between the Sternness 
of Abstract Truth and the too excessive con- 
cessiveness of Affection or Love, and is, 
therefore, from one point of view higher and 
more than Truth, (t. 1117.) When Goethe 
affirmed that " Beauty is more than Good- 
ness," the world could not understand him. 
In the light of these Principles it is seen in 
precisely what sense it is more than both 
Goodness and Truth, since it is a Compound 
Resultant of the two, and is in that sense 
more than either of its factors ; but in the 
Governmental or Regulative Sense, it is 
always the second, Pure Abstract, term in 
the Trigrade Scale of Prime Elements, which 
is supreme. Confucius said, " O that I could 
find a man who loved Truth as I have seen 
men love Beauty I " Christ said, " The Zeal 
of my Father's House hath eaten me up." 

To ascend from Personal Love, centered, 
in the first instance, upon some Ideal 
or Real Personality however exalted, to 
Love primarily and directly centered upon 
that Pure Abstract and Universal Truth 
which embraces and presides over all Ideals, 
and all Personality, and to the Love then and 
thence derived, of Ideals (or Idols) and 
Persons, only, or chiefly, in so far as, and 
because, they embody or incarnate The Truth 
{The Logos), in full, or in parts previously es- 
timated and clearly understood in the Abstract 
State, and hence intelligently and critically 
recognized, in its Varying Degrees, in its Per- 
sonal Representatives ; to ascend from this 
Compound Love to the Wisdom which comes 
from the Knowledge of Truth, and finally, to 
proceed thence, to that Supreme Gracefulness 
of Conduct, the High Art of the Individual 
and Collective Life of Humanity ; — to marry, 
in a word, the burning and absorbing piou3 
zeal of Christ to the Love of Truth per se, so 
pathetically sighed for by Confucius ; to marry 
these two Loves, conjointly, with the Clean- 
cut and Profound Intellectual Understanding 
of Truth; Sciento-Philosophic, — such is the 
more Elaborate Programme of the New Re- 
ligion propounded by Cmversologt, Inte- 
gralism and Pantarciiism — New onlv in the 



lvi 



VOCABULARY. 



sense that it is the Superior Development, 
the Flowering-out of the Eeligion(s) of the 
Past ; the Eealization of all that is or can be 
truly meant by the looked-for "Second Com- 
ing of Christ.''' 1 See Catholic, Catholic Church, 
(New, Old,) Theology, God. 

The Incarnated Human Excellence, In- 
dividual or Collective, which could rightly 
say, in Scriptural Phrase, but in a new sense 
and with reference to the Most Profound and 
Fundamental Abstract Truth, "I and my 
Father are One," might be proclaimed, with- 
out blasphemy, as "The Messiah," "The 
Anointed One," and as " Immanuel," or 
" God with us." Of such Transcendent and 
Divinized Humanity it might be said in a 
less restricted Personal Sense than of Old, 
"And The Word, {The Logos) became Flesh, 
and dwelt among us, (and we beheld his 
glory, the glory as of the only begotten of the 
Father), full of Grace and Truth." The 
"Lyrical Philosophy" (see Mysticism) of the 
Old Scriptures may thus be interpreted into 
the more intelligible Human-like experience 
of the New Age. 

The excess of Love is, indeed, not unfre- 
quently the worst enemy of Truth. Even God 
and Christ, and The Bible, and The Church 
maybe held to and devotedly loved, by the best 
of people, in a certain sacramental way in which 
these sanctified objects are mere Idols, dark- 
ening the understanding, hindering the free- 
dom of the mind and the possibility of Pro- 
gress, perpetuating bigotry, dogmatism, re- 
ligious arrogance and other wide-spread 
ecclesiastical vices. 

Professor Huxley, on a recent occasion, 
rejoices that the -Itys (-Ities) are rapidly dis- 
appearing from Science ; that, in other words, 
we are, in this age, contenting ourselves with 
the Facts of Observation, the -its and -ids, and 
their Classifications the -ions and -tions (-unz 
and -shunz). He is quite right, profoundly 
right, in respect to the proper method in his 
own really lower and Ordinary, but not less 
indispensable, Department of Science, which, 
in order to prosper, must eliminate what does 
not belong to it ; but, there is a certain un- 
conscious arrogance in the assumption, by 
the champions of the Natural Sciences, in 
this hour of the triumphant development of 
their subject, to the effect, that their Science 
is the only Science, and their scientific method 
the only scientific method. They have not 
hitherto fully sensed that Higher Science, 



purely Metaphysical and Transcendental 
(Cardinary, as contrasted with Ordinary) 
which is to take up and elaborate^ and classify 
the -Itys rejected by them, and the still more 
Transcendental Isms, the Domain of which 
must speedily come to be recognized as the 
Supreme Domain of Science. This is Trans- 
cendental Science, constructed out of Pure 
Abstract Ideas, but to which all observations 
and classifications of mere facts will be found 
in the end to be subordinate and amenable. 
Universology is the only umpire which can 
settle the relative rank of the Special Sciences. 
At a certain stage in the development of the 
Fcetus the Liver increases to something like 
five times its true proportional size, thrusting 
its immense materioid bulk in the way of 
claim to being the leading Visceral Organ of 
the Human Organismus. Perhaps every or- 
gan in the body sets up in turn to be the chief 
of the Physiological Eepublic, as every one 
of the Inferior Interests in Society has done, 
before the Head and Brain are univer- 
sally conceded their legitimate Governing or 
Eegulative Precedence. It is not, however, till 
this happens that the Harmonious Perfection 
of Gestation is accomplished, and the child is 
prepared to be born. It is by analogy with 
the Liver that the Natural Sciences have 
claimed for a period the higher rank in the 
world of Science, than pure Abstract Scien- 
tism, which, as yet, was not in fact sufficiently 
developed to maintain its claim, more subtle 
and difficult of realization ; somewhat as the 
Anatomy of the Brain offers the severest and 
as yet the unsolved problem of Physiology. 
But the true adjustment of relative rank in 
the Hierarchy of the Sciences, effected by the 
demonstration and understanding of the 
Unity of the Sciences, indicates the hour of 
Intellectual Birth for the Eace, (t. 434.) 

A few new terms occur in the Vocabulary 
not found in the body of this work, but 
which will serve to facilitate the discussions 
in question. Of such new terms occurring 
under the head of -Ism, the most are of the 
Third Order, those Cardinismal terms, per- 
taining to the Elaborismus of Ideas, the ab- 
sence of which in our existing languages, 
emasculates them, for the purposes of Sciento- 
Philosophy, (e. 3, t. 226), Posita- Negatism for 
instance. Alwato will furnish less cumber- 
some and more euphonious terms. These 
awkward words are provisional. See Inte- 
gralism, Cardinism, Universology, Uni variety. 



VOCABULARY. 



lvii 



ALPHABETIC ARRANGEMENT, UNDER -ISM, OF WORDS HAVING THAT 

ENDING. 

(See Introduction to the Vocabulary , p. xli.) 



A. 



Absolutism; see Arbitrism. 

Abstract-Concretism, The Principle em- 
bodied in and symbolized by unwrought 
Materials, Matters, Stuff. 

Abstractism, The Principle of Abstractness ; 
see Coucretism. 

Altruism, devotion to the well-being of 
others, and so to the interests of all ; con- 
trasts with Egoism ; a larger word than 
Benevolence and perhaps more specific 
than Philanthropy ; furnishes the adjective 
Altruistic, which see. — Comte. 

Angulism, The Principle in the Constitution 
and Distribution of All Things, which is 
embodied in and symbolized by the Angle, 
or by Angles, the brokenness of Surfaces 
and Lines. 

Animism, 1. The Principle embodied in and 
symbolized by the Animal or by the Ani- 
mal Kingdom at large ; 2. Animal Life as 
distinguished from Vegetable Life. 

Anthropism, The Principle embodied in and 
symbolized by Man or the Human "World. 
(Gr. Anthropos, Man.) 

Anthropomorphism, contrasts with Cosmism, 
The Principle embodied in and symbolized 
by the Anthropoid (the Human Figure or 



Form) ; the theological doctrine of the 
Human Form or human-like Being of God ; 
the doctrine respecting God that he is in 
the human form ; extended by Sweden- 
borg to the Heavens, and Universologically 
to the Universe, and to each Monad and 
larger Sphere of Being in the Universe en- 
tire. (Gr. Anthropos, Man ; Morph'e, Form.) 
(c. 1, 2, t. 895.) 

Arbitrism, Autocracy, Supreme Personal 
Authority, or Individual Will; implying 
Arbitrary and Irresponsible Power and 
Control, whether of God, or, in a minor de- 
gree, of any Euler or Controller; Con- 
sidered as a Self-Existent and Eternal 
Principle ; also as presiding in a corre- 
sponding Scheme of Government or Ad- 
ministration (characterized by it), in the 
Universe at large, or in any Minor Domain 
of Affairs; Self-directing and presiding 
Will-Power ; in Alwato, YA ; contrasts 
with Logicism, which see. . 

Artism, the Abstract Principle, or the Spirit 
of Art. 

Arto-Concrettsm ; see Naturo-Concretism, 
and Concretism. 



c. 



Cardinism, The Principle embodied in, and 
symbolized by, the Cardinismus ; by the Car- 
dinal Series of Number, or by any Cardinal 
Number or Numbers, (t. 214.) The Hing- 
ing and Reconciliation of things different 
and even most opposite ; as of the Most 
Absolute (Simple) Unity, and of, on the 
other hand, the most DLstinctified Differ- 
ence, — reconciled in Uhivariety or the Om- 
nivariant Unity (The Higher and Complex 
Unity) ; as of the Most Implicit Faith in the 
Underlying Inherency of Truth, Goodness, 
and Beauty in All Things, the God-Prin- 
ciple overruling Evil for Good, and of, on 
the other hand, the most rigid Skepticism of 
every particular Affirmation or Denial (un- 
til after Eadical Investigation and Con- 



firmation) — reconciled in that Plastic and 
accommodating Mentality which embraces and 
harmonizes the most Extreme Divergencies ; 
as of the Most Devout Worshipfulness 
towards The True Divine, whether con- 
ceived of as Abstract, or Personal, and of, 
on the other hand, the Blankest Atheism 
towards many prevalent literal and degrad- 
ing Conceptions of the Being and Nature of 
God — reconciled in the Sciento- Philosophic 
and Composite Theology of the New Catholicity 
of the Future ; as of the most Devout Self- 
Abnegation, Consecration, Loyalty and Sub- 
ordination to all true and accepted Leaders 
or Chiefs, the full recognition of " the Divine 
Bight of [True'] Kings," and of, on the 
other hand, the Most Utter Democracy in 



lviii 



VOCABULARY. 



the Sovereignty of the Individual, — re- 
conciled in the Larger Organic and Fantar- 
chal State-craft of the Future of Humanity ; 
as of Conservatism, and of .Radicalism, re- 
conciled in Orderly, Bapid, and Omni- 
variant Progress ; as of the Complicated 
Organization and Static Order of the Pro- 
spective Pantarchal Regime of Human 
Affairs, and the Free Dissentient Individ- 
uality which shall persistently decline, like 
the debris at the foot of a mountain, to be 
included in any consolidated and organized 
Establishment whatsoever, etc., etc., etc. 
But Cardinism is still in Preponderance, 
Statoid, as contrasted with Ordinism, which 
is Motoid ; see -Ism, Ordinism, Univariety, 
God, Theology, Universology, Catholic, 
Catholic Church, (Old, New,) Individuality, 
(Convergent, Divergent.) (Lat. Cardo, a 
Hinge.) 



Cardinordinism, (Cardina-Ordinism), the 
composity and mutual interblending of 
Cardiuism and Ordinism. 

Circlism, The Principle embodied in and 
symbolized by the Circle. 

Concretise, The Principle embodied in and 
signified by the entire Concrete World. 

Conservatism, The Principle which tends to 
Conservation or the Preservation of what- 
soever is; contrasts with Eadicalism; see 
Kadicalism and Conservative. 

Cosmism, The Principle embodied in, and 
symbolized by The World apart from 
Man ; (Gr. Cosmos, World) ; see Anthro- 
pism. 

Cube-ism, The Principle embodied in and 
symbolized by the Cube. 

Curvism, The Principle involved in and 
symbolized by Curvature or the Curve. 



D. 



Determinism, The Principle embodied in 
and symbolized by Determination, or a 
Scheme of Determinations, or adjustments 
of Lines directed to different Points of the 
Heavens. 

Deutero-Christianism, The Dominant Prin- 
ciple of the Deutero- (or Deuto-) Christian 
Dispensation ; see Deutero-, Proto-, Trito- 
Christian, (a. 49, t. 204.) 

Deutero-Eeligionism, The Governing Prin- 
ciple of the Second and Transitional Ee- 
ligious Stage of Development in Human 
Society, affecting especially this age ; see 
Deutero-Christian. 

Deutero-Societism, The Governing Principle 
of The Second or Transitional Stage of De- 
velopment in Human Society, affecting es- 



pecially The Present Age ; see Deutero- 
Christian. 

Dia-Magnetism, That form or condition of 
Magnetism, which causes certain sub- 
stances, when freely suspended, to take an 
equatorial position, or one at right angles 
to the lines of magnetic force. 

Dualism, The Doctrine that there are two 
sources or origins of Being ; contrasts with 
Monism. 

Duism, One of the Three Fundamental or 
Primordial Principles of Universology. 
The Principle in the constitution of All 
Things which is derived from, and has re- 
lation to, the Number Two ; the Spirit of 
Two ; (Latin Duo, Two) ; see Unism, and 
Trlnism, and Universology, (t. 203.) 



E. 



Eclecticism, The Philosophical Principle or 
System which elects or selects portions or 
Aspects of all other Systems, conjoining 
them into a new or Eclectic System ; differs 
from Integralism which takes substan- 
tially the ivhole of all other Systems, 
placing and reconciling them and all their 
parts by virtue of Universological Solutions 
and Principles. 

Egoism, a passionate love of self, leading a 
man to centre all considerations upon his 
own personality ; contrasts with Altruism ; 
6ee Altruism, under -Ism, and Altru- 
istic. 



Elementism, the Principle embodied in and 
symbolized by Elements, or the Elementary 
Domain. 

Empiricism, Knowledge, from Experience 
merely. 

Equa-Tnequism, The Conjunction, Marriage 
and Eeconciliation, or the Mutual Modifi- 
cation of Equism and Inequism; which 
see. 

Equism, The Principle embodied in and rep- 
resented by The Equal Numbers, by Par- 
* allel Lines, etc. ; related to Equity, in 
Morals, (t. 898, 906) ; see Inequism. 

Experientialism ; see Sensationalism. 



VOCABULARY. 



lix 



F. 



Feminism, The Principle embodied in, and 
symbolized by, the Feminismus, or by any 
Female Being, or the Analogue of such, 
(t. 136.) 



Fractionism, The Principle embodied in, 
and represented by, Fractions, or The 
Fractional Series of Numbers. 



Globism, The Principle embodied in, and symbolized by, the Globe, (-Figure.) 



H. 



Helicism, or Helix, defined, t. 637. 



I. 



Idealism, The Philosophy which evolves all 
Being from Mind ; see Materialism. 

Idiaphronectsm, The Principle of the Idia 
Phronesis ; which see. 

Inclinism, The Principle embodied in, and 
symbolized by, the Inclined Line or Plaue. 

Individualism, The Principle embodied in, 
and symbolized by, the Individual, as con- 
trasted with the Sociability, Mutuality, or 
Unity of Society ; The Doctrine or Ten- 
dency which leans towards, or promulgates, 
that Principle. 

Lnequa-Equism, The Conjunction, Marriage 
and Reconciliation or the Mutual Modifica- 
tion of Inequism and Equism, which see. 

Inequism, The Principle embodied in and 
represented by The Odd Numbers, by 
Odd or Un-mated Objects or Forms, etc., 
related to In-iquity in Morals, (t. 898, 802 ; ) 
see Equism, and Universology. 

Internalism, The Infernal Principle, the 
Principle embodied in and symbolized by 
the Hells. 

Inorganism, The Principle embodied in, and 
represented by, the Inorganic World. 

Integera-Fr vctionism, The Principle sym- 
bolized by the Coniposity and mutual inter- 
blending of Whole Numbers and Frac- 
tions. 

Integerism, The Principle embodied in, and 
represented by, Integers or Whole Num- 
bers, or by The Integral Series of Num- 
bers. 

Integrism, defined, t. 210. 

Islamism, Mahometanism. 

Integralism, I. The Universal Philosophy, 
(accompanying Universology and Pantar- 



chism), Universal in a Multiform Sense, aa 
embodying : 1. Natural Philosophy, in 
the Grand or Comtean meaning of the 
Term, together with its Metaphysical and 
Theological Substrata, the Speculative, In- 
stinctual and Inspirational Basis, the Old 
Philosophies and the Old Religions ; 2. Sci- 
ento-Philosophy, the Exactitudes of Uni- 
versology, generalized, and, 3. Arto-Phil- 
osophy, or the New and Future Practical 
Philosophy, the Final and Harmonious 
Application of Philosophy to the Collective 
and the Individual Life of Man — culminat- 
ing in the Religion of the Future. II. In- 
tegralism, is the convenient abridged ex- 
pression for Omnivariant Integralism, and 
also for Pivoto-Integralism (somewhat as 
Individuality is currently used for Diver- 
gent Individuality, Trinism for Treisni and 
Tri-Unism, etc.) In this last sense (see 
Pivoto-Integralism) it means The Cardin- 
ism of Cardinlsm with Ordinism in Cardin- 
ordinism ; and of this last (as Integer ism), 
with Fractionism in Integcra-Fract'wnum 
(as of The Subjective and The Objective 
antithetically reflecting each other), and, 
finally, of all thi*% as Positism, irith Xe- 
gatism, (The Something and the Nothing, 
as the Equal Factors of Being) in Omnua- 
riant Integralism, centered in and repre- 
sented by Pivoto-Integralism, The Reigning 
Unit or Individual or Pivot of any Organ is- 
mus whatsoever. See Cardinism, Ordinism, 
Cardinordinism, Integrum, Fractionism, 
Integera-Fractionism, Pivoto-Integralism, 
and the following Tabular Presentation, to 
be read from below upward. 



lx 



VOCABULARY. 



OMHYARIANT INTEGRALISM. 



POSITISM 

(ALL POSITIVE 
Numbers.) 



EQUISM 

(THE EVEN 
Numbers.) 

CARDIXISIJI 

I (THE CARDINAL J INEQUISM 
INTEGERISM / Numbers.) / ( ? T HE 0D ^ 

(Unism, Duism,^ NuMBEB8 ° 

Trinism.) 

ORDINISM 

(THE ORDINAL 
Numbers.) 



PIVOTO-INTEGRALISM, 

(THE UNIT.) 



lFRACTIONISM (The Fractions.) 
NEGATISM, = Zeroism (ZERO.) 



J. 



Judaism, The Eeligious System of the Jews. 



K. 



Koinologicism, The Principle of the Koinos Logos ; which see. 



L. 



Line-ism, The Principle symbolized by The 
Line or Lines. 

Liniism ; see Line-ism. 

Logicarbitrism, (Logica-Arbitrism), The 
Composity and Interblending of Logicism 
and Arbitrism. 

Logicism, Pure and Transcendental Eation- 
alism ; Rationalism rigorously confined and 
applied to the Inherent and Necessary 
Laws of Being ; the Logos of Plato and St. 



John (translated " The Word," Gospel of 
John, ch. 1, v. 1), considered as a Self- 
Existent and Eternal Principle ; also as 
presiding in a corresponding Scheme of 
Government or Administration character- 
ized by it, in the Universe at large, or in 
any Minor Domain of Affairs ; "Wisdom ; 
the Pure Beason ; in Alwato, WO ; con- 
trasts with Arbitrism ; which see. 



M. 



Masculism, The Principle embodied in and 
symbolized by the Masculismus, or by any 
Male Being, or any Analogue of such. 



Materialism, The Philosophy which evolves 
all Being, Mind and Idea included, from 
Matter. 



VOCABULARY. 



lxi 



Materii9M, The Principle embodied in, and 
symbolized by, Matter, or the Materiismus. 

Maximism, The Principle embodied in, and 
symbolized by, Maxima, The Greatest, or 
that (those things) which is (or are) Greatest. 

Mentism, The Principle embodied in and 
symbolized by Mind, or the Mentismus. 

Minerism, (or Mineralism), The Principle em- 
bodied in, and symbolized by the Mineral, 
or the Mineral Kingdom at large; the 
relative deadness or absence of life of the 
Inorganic as contrasted with the Organic 
world. 

Mlnimism, The Principle embodied in, and 
symbolized by, Minima, The Least, or that 
(or those things) which is (or are) smallest. 

Modulism, The Principle of Graceful Va- 



riation in Form ; the Principle illustrated 
by Hogarth's Line of Beauty. 

Monism ; denned, c. 1, t. 756. 

Monotheism, One-single- God-ism J (Gr. Mo~ 
nos, Sole, Single; llteos, God.) 

Motism, The Principle embodied in, and sym- 
bolized by, Motion. 

Motoidism, The Principle of a state of being 
analogous with motion. 

Mysticism, Doctrines intuitionally conceived 
and unsystematically expounded, so as to 
be mysterious or partially incomprehen- 
sible, called by Wechniakoff, " Lyrical 
Philosophy," and defined as u the special 
mode of philosophizing apropos of subjects 
which escape from a rigorous scientific com- 
prehension." 



N. 



Naturism, The Principle embodied in, and 
symbolized by, Nature ; crude, imperfect, 
aggregative ; analogous with Affection, 
Natural Tendency, or "Human Nature," 
in respect to the Mind; the Abstract 
Principle, or the Spirit, of Nature; see 
Nature. 

Naturo- Abstraotism ; see Abstract-Con- 
cretism. 

Negatism, The Principle embodied in, and 



symbolized by, Zero, as contrasted with All 
Positive Numbers, = Nothing; see Zero- 
ism, Positism. 

Nihilism, The philosophical doctrine which 
reduces everything to non-entity. 

Nonsubstantialism ; see Nihilism. 

Numekism, The Principle embodied, in and 
symbolized by, Number. 

Nuptialism, The Principle embodied in, and 
symbolized by, Marriage. 



o. 



Optimism, 1. The Doctrine that every thing 
in Nature is arranged for the best ; 2. That 
in Heaven supreme and unalloyed good 
will be fully realized ; see Pessimism. 

Ordinism, The Principle embodied in, and 
symbolized by, the Ordinal Series of Num- 



bers ; that which reigns in the Ordinis- 

mus ; see under -Ismus, (t. 155, 214.) 
Organism, properly the Principle indwelling 

within any Organismus, (c. 4, t. 43.) 
Ovism, The Principle symbolized by the Egg, 

and especially by the Egg-Figure or -Shape. 



P. 



Pantheism, The Doctrine that the Universe 
is God; or that God exists only in the 
Universe as its indwelling Spirit and 
Power, (Gr. Pan, All ; Theos, God.) 

Pantophronecibm, The Composity and Har- 
mony of Idiaphronicism and Koinologi- 
cism. 

Partialism, one-sided doctrine or view ; see 
Simplism. 



Partiotjlism, The Principle embodied in, 

and symbolized by, the least Particles or 

Atoms of Being. 
Partism, The Principle embodied in, and 

symbolized by, the Parts of the Integer or 

Whole. 
Perpendiculism, The Principle embodied in, 

and represented by, the Perpendicular 

Line or Direction. 



lxii 



VOCABULARY. 



Pessimism, 1. The Doctrine or Opinion that 
every thing in the World is had, or the 
worst that can be ; 2. That in Hell Supreme 
and Unalloyed Evil and Suffering exist; 
see Optimism. 

Fhilosophism, The Principle embodied in 
and symbolized by Pnilosophy. 

Pivoto-Integralism, The Principle embodied 
in, and symbolized by, the Numerical In- 
teger, or Unit, considered, on the one hand, 
as the Summation of an Infinity of its own 
Component Fractions, beneath (or of lower 
value than) and within itself, and, on the 
other hand, as the Primitive Monad or 
Central Atom above which arises an In- 
finite Series of Integers or "Whole Numbers, 
higher (in value than), outside of, and be- 
yond this Primitive Integer, whence there- 
fore, it is Pivotal, or fills a cardinating or 
hinge-wise function between an Internal 
Universe of Fractional Numbers and their Re- 
lations and a similar External Universe of 
Whole Numbers (t. 841, 842), these two Uni- 
verses standing apex to apex, in Antithetical 
Eeflection to each other, (t. 382. ) The Point 
repeats the Unit; the Atom repeats the 
Point; The Individual Man repeats the 
Atom. Each person is thus Pivoto-lnte- 
gral, or cardinated between The Universe 
without and an answering Universe within — ■ 
Antithetically Reflecting each other. So of 
the Atom. Hence arise important Analo- 
gical relations with Microscopy, "Pan- 
genesis," "Homeopathic Attenuations," 
(t. 1078), etc. ; see Universology. 



Pluralism, The Principle of the Pluralis- 
mus. 

Polytheism, The Belief in a Plurality of 
Gods. (Gr. Follus, Many ; Theos, God.) 

Posita-Negatism, The composity and car- 
dinated reconciliation of Positism and Ne- 
gatism, which see. 

Positism, The Principle embodied in, and 
symbolized by, all Positive Numbers as 
contrasted with Zero — Nothing. 

Positivism, The name chosen by Augusta 
Comte for his system of Philosophy and 
Eeligion, founded on Positive Science. 

Presentationism ; see Eeal Presentation- 
ism. 

Primism, The Ordinal aspect of Unism. 

Proto-Christianism, The Governing Prin- 
ciple of the First Christian Dispensation ; 
— Affectional, related to "Feeling," in Me- 
taphysics. (Gr. Protos, First) ; see Deu- 
tero-, Proto-, Trito-, Christian. 

Proto-Eeligionism, The Governing Prin- 
ciple of the First or Primitive Religious 
Development of Human Society ; see Proto- 
Christianism. 

Proto-Societism, The Governing Principle 
of The First or Primitive Grand Develop- 
ment of Society, extending up to The Pre- 
sent Age ; see Proto-Christianism. 

Punctism, The Principle symbolized by Point 
or Points. 

Pyramidism, The Principle embodied in, 
and symbolized by, the Pyramid or Pyra- 
midal Form. 



Q. 



Quartism ; see Unism. 



Qutntism ; see Unism. 



R. 



Eadicalism, The Principle embodied in, and 
symbolized by, Eoot or Eoots ; thorough- 
ness; that which goes to the bottom of 
things ; destructive, subversive ; see Con- 
servatism. 

Eationalism, The doctrine in Eeligion, and 
elsewhere, which subordinates Faith to 
Eeason ; which reduces every belief to a 
rational basis, and rejects what cannot be 
so resolved. 

Eealism, The Philosophical Doctrine which 
accepts the testimony of the senses in re- 
spect to the External World, as reliable. 



Eeal Presentationism, The doctrine that in 
perceiving the external world, the mind 
and the object perceived are in actual 
presence, or unite without the interven- 
tion of any filmy representative idea, (t. 
415-419.) 

Eectilinhsm, The Principle embodied in 
and symbolized by the Eight Line; see 
Eectism. 

Eectism, The Principle involved in and sym- 
bolized by Straightness. 

Eotundism, The Principle embodied in and 
symbolized by Eoundnes3, 



VOCABULARY. 
S. 



lxiii 



Scientist, the Abstract Principle or tin 
Spirit of Science ; The Principle embodied 
in, and symbolized by, Science. 
• Sciento-Abstractism ; see Abstractism. 

Secondism, the Ordinal Aspect of Duism. 

Sectorism, The Principle embodied in, and 
represented by, the division of a circle 
called a Sector. 

Segmentism, The Principle embodied in, and 
represented by, tho section of a circle called 
a Segment. 

Sensationalism, The Philosophical Doctrine 
which refers all Knowledge to Sensation ; 
related to Materialism and Expcrientialism ; 
contrasts with Idealism and Transcendent- 
alism. 

Ses}uism, An Intarmcdiale Cardinatiug Prin- 
ciple between Unism and Duism, (Lat. ses- 

qui, ONE AND A HALF.) 

Simplism, the simplistic aspect of any subject, 
one-sidedness, insufficiency of view; a 
state of mind corresponding with such a 
view, (t. 436.) 

Finglism; see Singulism. 

Slingulism, the Principle of the Singulismus; 
a gross and general aspect of Unism ; con- 
trasted with Pluralism, as Unism with 
Duism. 

Solidism, an arrangement of solid matter, as 
of the volume or tome; see Surfacism; 
The Principle symbolized by Solid or So- 
lids. 

Spiralism or Spiral, defined, t. 637. 

Spa ci -Tempism, the com posity and mutual 
interblending of The Principle symbolized 
by Space and that symbolized by Time. 

Spiritism, The Doctrine which resolves 
Spirit into Attenuated Matter. 

Spiritualism, The Doctrine which makes 
Spirit to be a something distinct from 
Matter, (t. 61.) 

Square ism, The Principle embodied in, and 
symbolized by, the Square. 



Stata-Motism, the composity and mutual in- 
terblending of Statism and Motism. 

Statism, The Principle of Station or Pest; 
the Spirit of the Statismus; see -Ismus. 

Sub-stan-ce-ism, The Principle embodied in, 
and symbolized by, Substance as contrasted 
with Morphism, the Abstract Principle of 
Form. 

Subtranscendentalism, Transcendentalism 
in the senso of Ultra-radicalism, Ultran- 
alysis in the downward or root-wise 
direction, seeking Absolute Scientific Foun- 
dations. See Ultranalytical, Transcen- 
dental. 

Supernalism, The Celestial Principle ; (Lat. 
Super ntts, above.) 

Surfaci.-m, The Principle embodied in, and 
symbolized by, Surface; an arrangement of 
surfaces, as of pages and leaves in a book ; 
properly, Suifaceatwn, (t. 923.) 

Syllogism, a form of reasoning, or argu- 
ment, consisting of three propositions, of 
which the two first arc called the premises, 
and the last the conclusion. In this ar- 
gument, the conclusion necessarily follows 
from the premises ; so that if the two first 
prepositions are true, the conclusion mush 
be true, and the argument amounts to de- 
monstration. Thus, 

A plant has not the power of locomotion ; 
An oak is a plant ; 

Therefore an oak has not the power of loco- 
motion. 
These propositions are denominated the 
major, the minor, and the conclusion. (Gr. 
sun, with, and lego, to speak ; logizomai, 
to think. ( Webster.) 

Symbolism, The Principle involved in the 
use of Symbols, or figurative signs ; Tho 
Principle of Free-Masonry, characterized 
as the Instinctual Ptaoe of the Feligion 
of Science, and of the Science of Morals, 
(t. 905.) 






Tempism, The Principle symbolized by Time. 

Tertiism, The Ordinal Aspect of Triuism. 

Transcendentalism, in Philosophy and in 
Science ; the assumption of a higher, and 
more ideal, and consequently of a more ex- 
tended and conspectual point of view, 



from which to look down upon the facts; 
that form of Speculation which achieves or 
professes to achieve this. ''The Higher 
Law/' transcending the " First Flush" or 
Ordinary Style of Opinion. lnScienee.it 
is that character of Science which is logi- 



lxiv 



VOCABULARY. 



cally deduced from a priori and necessary 
Principles ; which does not, therefore, 
rest ou the mere accumulation and classifi- 
cation of Observed Facts. In America 
" The Constitutional Lawyer," who reasons 
from the Established Principles of the 
Constitution, and from the Higher Law of 
the General Government as overruling all 
adverse Special Statutory Law, and State 
Laws in conflict with the Constitution, 
illustrates, in the domain of jurisprudence, 
the idea of Transcendentalism in Philos- 
ophy and Science. (Lat. trans, over, be- 
yond ; scando, to mount, to get up.) 

Treism, the minor aspect of Trinism, in 
which it is contrasted with and excludes 
Unism and Duism. 

Tre-Unism ; see Tri-Unism. 

Trinism, One of the Three Fundamental or 
Primordial Principles of Universology. 
The Principle in the Constitution of All 
Things which is derived from, and has re- 
lation to, the Number Three ; The Spirit 
of Three ; (Lat. Tres, Three) ; see Unism 
and Duism, t. 203 ; the indifferent or in- 
clusive term for Treism and Tri-unism ; see 
Treism, Tri-unism, and Trinisma. 



Trito-Christtanism, The Dominant Principle 
of Tne Tnto-Cnristianisrnus ; the Partial 
Reaction from Crude Rationalism, soon to 
come in the Future ; The Harmony to re- 
sult from the reconciliation of Faith and 
Reason. See Proto-, Deutero-, Trito- Chris- 
tian. 

Trito Religionism, The Principle to reign 
in the Religious Constitution of Society in 
The Harmonic Future ; The New Catholi- 
cism ; see Proto-, Deutero. 

Trito -Societism, High Social Harmony; The 
Governing Principle of The Third or Ul- 
terior Stage of the Development of Human 
Society, to result from the llarriage of 
Science and Religion; see Proto-, Deu- 
tero-. 

Tri-Unism, The Congeriated or Univariant 
Unity of Unism, Duism,. and Trinism, as if 
they were merely branches of this one 
Higher and Compound Principle ; the 
composite aspect of Trinism, as resting 
upon the abstract principles, Unism and 
Duism, subsuming and including them, as 
aspects merely of its own larger Unity ; see 
Treism and Trinism, (t. 203.) 



u. 



Unism, One of the Three Fundamental or 
Primordial Principles of Universology. See 
Duism and Trinism. The Principle in the 
Constitution of all Things which is derived 
from, and has relation to, the Number 
One ; The Spirit of One ; (Latin Unus, 
One), as Duism from Latin Duo, Two, and 
Trinism from Latin Tres, Three. Quart- 
ism, Quintism, Hexism and Hepiism (or 
Septism) are other and secondary Principles 
in the Universal Order of Evolution, re- 
lated to the Numbers, Four, (Latin Qua- 



tuor), Five, (Latin Quinque), Six, (Greek 
Hex), and Seven, (Greek Hepta, Latin Sep- 
tem), respectively, less basic, simple and 
inclusive than the three first named, (t. 
203.) 

Unipunctism, One-Point-ism, The Principle 
symbolized by the Single Point. 

Universism, The Principle embodied in and 
symbolized by the Totality of the Universe ; 
The composity and interblending of Cos- 
rnism and Anthropism. 



w. 



Wedgism, The Principle of the "Wedge — 
Mechanical ; a compound instance merely 
of Inclinism, to which one Aspect of Form 
and Posture Universology reduces, by TJl- 
tranalysis, all the Mechanical Powers, The 
Lever, the Inclined Plane, the "Wedge, etc. 
It (Inclinism) is the Antithet of Proto- 



z. 



dimensionality winch consists of Levels 
and The Perpendicular; it is synouymous, 
therefore, with Interprodiincnsionality. It 
is related to u as contrasted to o (see Uni- 
versology under -Ology), and hence to 
Movement. 



Zeeoism, The Principle embodied in, and symbolized by, Zero = Nothing. See Negntism. 



VOCABULARY. 



Ixv 



' RESUME and RESTATEMENT, 

In part, of the Technical Terms occurring in this Volume, ending in 

-ISM, re-arranged under the Heads of UNISM, DUISM, and 

TRIN1SM, respectively. (Trinismal Ideas are a 

Summation and higher Resultant of 

UNISM and DUISM.) 



1. Vnismal. 

(The Good. 
UNISM, (t. 203, p. 143.) 

(Integrism.) 

(Synstasis. ) 

(Unity.) 
Primism. 
Inequism. 
Ordini9M. 
Integerism. 

Poshtsm. 

MlNERISM. 

PUNCTISM 

RoTUNDISM. 

Globism. 

Feminism (Infanta-). 

Motism. 

Tempism. 

i Naturo-Abstractism. 

I Abstract-Concretism. 
Naturism. 

COSM1SM. 

Arbitrism. 

f ExPERIENTIALISM. 

•< Sensationalism. 
( Materialism. 
Proto-Societism. 

Proto-Peligionism. 
(Afectional, Faith-giving.) 

Proto-Christianism. 



Idiaphronecism. 

Past. 

Circumference. 



2. Duismal. 

(The True.) 
DUISM. 

(Differentiation.) 

(Analysis.) 

(Variety.) 
Secondism. 
Equism. 
Cardinism. 



3. Trinismal. 

(The Beautiful.) 
TRINISM, (Cardinism.) 

(Integration.) 

(Synthesis.) 

(Uni variety — Harmony.) 
Tertiism, (Ordinism.) 
Equa-Inequism. 
Cardin(a)-Ordini8m. 



Partism, Fractionism, (Par- Fraction a-1ntegerism. 
ticulism.) 



Negatism. 

Vegetism. 

(Recti)lin"iism. 

Eectism. 

Cubism. 

Masculism. 

Statism. 

Spac-ism. 

Sciento-Abstracttsm. 

Abstractism. 

scientism. 

Anthropism. 

logicism. 

Transcendentalism. 1 

Mentism. \ 

Idealism. J 

Secundo-, or Deut(er)o-So- 

CIETISM. 

Secundo-, or Deut\'er)o-Pe- 
ligionism. (Rational, Crit- 
ical.) 

Secundo-, or DEUT- 
(ER)O-CHRISTIAN- 
IS3I. (Transitional.) 

KoiNOLOGICISM. 

Present. 
Centre. 



Negata-Positism. 
Animism. 

CURVISM, ClRCLISM. 

Modulism. 

Ovism, (Egg Shape.) 

NlJPTIALISM. 

Stata-Motism. 

Spaci(a)-Tempism. 

(Arto)-Concretism. ) 

concretism. ) 

Artism. 

Universism. 

logicarbitrism. 

IiVTEGRALISM. 

Trito-Societism. 

Trito-Eeligionism. 
(Composite.) 

Trito-Christianism. 



Panto -Phronecism. 

Future. 

Eadius Vector. 



Note:— For a condensed Abstract and Pe-Statement of The Consummation of these 
Tiijrade Scales of Idea, see the following page (Ixvi.) 



lxvi 



VOCABULARY. 



FINAL RESUME OF BELATED IDEAS, (See p. lxv.) 

1. 
TEMPIC SUBDIVISION. 

1. Unismal. 2. Duismal. 3. Trinismal. 

THE PAST. THE PRESENT. THE FUTURE. 

(ANTIQUITY.) (MODERN OR RECENT TIMES.) 

2. 

SPACIC SUBDIVISION. 

1. Unismal. 2. Duismal. 3. Trinismal. 

REMOTENESS. PROXIMITY. THE NEW DEPARTURE. 

3. 

(Pivoto-) Tri- Unismal. 

SPACI-TEMPIC CONJUNCTION; 

INSTANT I AEITY— THE VIVII> INSTANT; 

THE PRESENT AGE; 

THE GRAND CRISIS. 

HEKE AND NOW. 



-ISMAL. 

-Ismae, The Adjective Termination from denoted by the corresponding ending -Ism. 
the Substantive Termination -Ism ; that which (c. 1-14, t. 43) ; see -Ism. 
concerns or relates to the Abstract Principle 

Alphabetic Arrangement, under -Ismae, of Words ending in -Ism at,. 

A- 

Analttismal, relating to Analysis as the Arbitrismal, relating to Arbitrism ; (which) 
higher branch of Mathematics and its see (under) -Ism; (as also -Ism.) 
Analogues ; and to Analysis generally. Artismal, relating to Artism ; see -Ism. 

c 

Cardinismae, relating to Cardinism ; see -Ism. 



VOCABULARY. lXYU 

D. 

Duismal, relating to the Principle of Duism ; see -Ism. 

E. 

Equismal, relating to Equism ; see -Ism ; and to Mathematical Equation ; see In- 
Ecen, Just, True; relating to Moral and equismal. 
Commercial Equity, to the Even Numbers, 

F. 

Feminismal, relating to Feminism ; see -Ism. 

I. 

I^equismal, relating to Inequism ; see -Ism ; cial ; to the Odd Numbers, and to Math- 
Odd, Uneven, not True; related to In- ematical Katio or Proportion; see Equis- 
equity, (Iniquity), moral or commer- mal. 

L. 

Llsiismal, relating to Liniism ; see Ism. Logicismal, relating to Logicism ; see -Ism. 

M. 

Masceeismae, relating to Masculism ; see Mectismae, relating to Mentism ; see -Ism. 

-Ism. Moi^phismal, relating to Morphism, the 

Materiismal, relating to Materiism ; see Principle of Form. 

-Ism. 

N. 

Natcrismae, relating to Naturism; see -Ism. Numeeismal, relating to Numerism; see -Ism. 

o. 

Organ-ismae, relating to Organism as a Principle ; see -Ism. 

s. 

Pciextismal, relating to Scientism ; see -Ism. 

T. 

Trenismae, relating to the Principle of Tresism ; see -Ism. 

u. 

Fnismal, relating to the Principle of Ukism; see -Ism. 

V. 

Viscerismal, relating to Viscerism ; see -Ism. 



ixviii VOCABULARY. 

-ISMIC. 

-Ismio, a Termination or Ending derived -Tsmal, and c. 1-14, t. 43; relating to the 
from -Ismus, and which holds the same re- Kealm or Domain named by the stem of the 
lation to it that -Ismal holds to -Ism; see word. 

Alphabetic Arrangement, under -Ismic, of Words ending in -Ismio. 

A. 
\ 

Artismio, (adj.), relating to the Artismus, or the Domain governed by Artism ; see -Ismcs. 

c 

Cardinismio, relating to the Cardinismus, or the Domain governed by Cardinism ; see -Ismtjs. 

D. 

Duismio, relating to the Duismus, or the Domain governed by Duism ; see -Ismus. 

N. 

Katcrismic, relating to the Naturismus, or the Domain governed by Naturism ; see -Ismus. 

o. 

Organismio, relating to any Organismus or Organized Domain ; see -Ismus. 

s. 

Soientismio, relating to the Scientismus, or the Domain governed by Scientism ; see -Ismus. 

T. 

Trinismic, relating to the Trinismus or the Domain governed by Trinism ; see -Ismus. 

u. 

Unismio, relating to the Unismus or the Domain governed by Unism ; see -Ismus. 

v. 

Viscerismic, relating to the visceral Domain, the Viscerismus ; see -Ismus. 



VOCABULARY. 



lxix 



-ISMUS (plural -ISMI.) 



-Ismus, a Termination or Ending which de- 
notes a Realm or Domain of the kind in- 
dicated by the Stem of the Word, and within 
or over which Domain presides the cor- 
responding Principle signified by the termi- 



nation -Ism applied to the same "Word-Stem, 
(c. 1-14, t. 43.) A term in -Ismal, -Ismic or 
-Ismcs may he formed, in every case, from 
the corresponding term in -Ism. 



ALPHABETIC ARRANGEMENT, UNDER -ISMUS, OF WORDS HAYING 

THAT ENDING. 



A. 



Abstract-Concretismus, The Domain of the 
Abstract-Concrete Sciences, Spencer. 

Abstractismus, The Abstract ; The Domain 
of Abstract Ideas ; contrasts with Con- 
cretismus ; see Abstract, The. 

Adjectivismus, The Domain of Adjectives, 
Predicates, or Attributes, in Grammar, and 
of those Aspects, Reflects or Phenomena, 
in Nature, which are analogous therewith ; 
see Substanfivismus. 

Adultismus, The Adult Age as of the In- 



dividual or of Society, with the whole 
assemblage of related facts and condi- 
tions. 

Axalogicismtjs, The Domain of Analogic. 

Arbitrismus, The Domain of Affairs in which 
Arbitrism prevails ; allied with The Proto- 
Societismus; see Arbitrism under -Ism, 
and Proto-Societismus, under -Isml's. 

Artxsmus, The Domain of Artism, allied with 
The Trito-Societismus ; see Artism under 
-Ism. 



c. 



Cardinismtts, any hinge- wise apparatus what- 
ever ; The Domain of Cardinality, or,, es- 
pecially, The Grand Hing -wise Arrange- 
ment of the Four Cardinal Points, (plus 
the Zenith and Nadir), in the Grand 
Stationary Globe, or under The Grand Sta- 
tionary Dome of Space ; contrasts with Or- 
dinismus ; relates to "Extension" and So- 
lidarity, as the Ordinismus to Protension 
and "Continuity," (t. 670-671.) 



Catalogicismus, The Domain of Catalo- 

gic. 
Coxditionismus, The Domain of Conditions 

or Limitations ; The Conditioned, contrasted 

with the Unconditioned. 
CoNCRETisMrs, The Concrete "World; The 

Domain of Concretism ; or of The Concrete 

Sciences, Spencer ; see Concretism, under 

-Ism. 



D. 



Determinisms, The Determinate Domain 
within any Domain ; as of " Definite Pro- 
portions " in Chemistry ; (t. 332) ; see In- 
determinismus. 

DErjTrER)o-CHRisTiANisMrs ; see Deutero-So- 
cietism and Deutero-Christianism, under 
-Ism. 

Deut.'er n o-Religionismus ; see Deutero-So- 
cietismus and Deutero-Religionism, under 
-Ism. 

Deut(er)o-Soctetismcs ThePecond, orScien- 
tic (Grand) Stage or Period of the Develop- 
ment of Collective Humanity or Society; 
Short; Transitional; The Present Age; 
The Duismus, Secondismus, or Scienf.smus 



of Society, Critical, Destructive, but in- 
cip : ently Reconstructive ; see Proto-, Deu- 
tero-, Trito-Societism ; (t. 423.) 
Duismfs, The Domain of Differentiations 
and Interrelationships; the Nit-work of 
Laws and Relations underlying the ex- 
ternal mass of Objects, Facts, and Pheno- 
mena, in all Spheres of Being ; that Realm 
or Domain in the Constitution of Being, 
whether of the Universe at large, or of any 
minor department or Sphere, or of any 
single object or idea whatsoever, in which 
The Piinciple of Diism governs, predomi- 
nates, or especially abounds ; 6ee Duism, 
under -Ism. 



lxx 



VOCABULARY, 

E. 



Elaboeismus, The higher, and more properly 
constituted Department of any Organis- 
mus, as the Etymology and Syntax of 
Grammar or Language, contrasted with 
the Lower Domain (subtranscendental, 
scientifically the Higher Domain) of Pho- 
netic Elements ; see Elementismus. 

Eeemextismus, The lower Analytical and 
Elementary Domain of any Organismus, as 



the Phonetic Elements, by Analysis, of 
Language ; see Elaborisrnus. 
Equismus, The Domain of ideas and objects, 
or things Equaled, made Equal, Level, or 
Even, with each other, or with some object 
w T ith which they are mutually compared ; 
symbolized by the Even Numbers in the 
Numerical Series (t. 708) ; s«2e Inequismus, 
Equisinal, Inequismal. 



F. 



Femiotsmus, The Domain of Female Beings, 
and of their Analogues in the Inorganio 
World, and in Ideal Spheres. 

Fractionismus, The Domain of the Fractions 
uu Numerical Series and of all the Interior 



and Subjective Conditions and Eelations of 
Being, analogous with Fractions within the 
Body of the Unit ; contrasts with Integer- 
ismus. See Fractionism, under -Ism, and 
Subjectivismus, under -Ismus. 



I. 



Indetermexismus, The Indeterminate Do- 
main within any Domain, as that of Amal- 
gams and Mixtures in Chemistry ; (t. 332.) 
See Determinismus. 

Inequismus, The Domain of ideas and objects 
or things which are Single or Singula?' ; 
Odd, Eccentric or Unpaired; Individual 
or Unrelated, symbolized by the Odd Num- 
bers in the Numerical Series, (t. 703) ; see 
Equismus, Equismal, Inequismal. 

In-organismus, The Domain of Unorganized 
Things, The Inorganic World and its Ana- 
logues in major and minor domains ; see 
Organismus. 



Lntegerismus, The Domain of the Integers 
or Whole Numbers in Number, and of all 
Exterior and Objective Conditions and Ee- 
lations of Being analogous with the Re- 
lations of the Unit with other Units in a 
sum of Integers ; contrasts with Fraction- 
ismus. See Integerism, under -Ism, and 
Objectivismus, under -Ismus. 

Integraeismus, The Domain of Integrality, 
allied with Integerism, but including also 
Pivoto-Integralism, and in Subdominance 
Fractionism, as the Whole includes the 
Parts. See Integralism, under -Ism. 



L. 



Lestismus. That department of Form which 
is constituted of Lines; see Punctis- 
rnus. 



Logicismus, The Domain of Affairs in which 
Logicism prevails; ' see Logicism, under 
-Ism. 



M. 



Masculismus, The Domain of Male Beings, 
and of their Analogues in the Inorganic 
World and in Ideal Spheres. 

I'.Iatekhsmus, The Domain of Matter. 



Mextismus, The Domain of Mind. 
Mokphismus, The Domain of Form; contrasts 
with Substan-ce-ismus (or Substanciismus). 
Motismus, The Domain of Motion. 



VOCABULARY. 



lxxi 



N. 



Naturismus, The Domain of Nature ; the 
Kealm or Domain of Being in which Nature 
or Naturism prevails ; the Crude Unde- 
veloped, Primitive Condition of Being, and 



the portions of Being which are in such 
Conditions ; see Naturism, under -Ism. 
Numerismus, The Domain of Number. 



o. 



Objectivismus, The Objective Domain of Be- 
ing ; Exterior Outward-lying, counterpart- 
ing the world within (the Mind) ; see Sub- 
jectivismus and Integerismus. 

Okdinismus, any concatenated or chain-like 
apparatus ; The Domain of Periodicity and 
Eventration in Time ; the Continuity and 
Succession of Phenomena ; stages of de- 
velopment, epochs, eras, dispensations, dy- 
nasties, generations of men ; and new Crea- 
tions of all sorts in the Universe at large 
and in special Spheres; contrasts with 



The Cardinismus ; relates to Protcnsion and 
"Continuity" as the Cardinismus to Ex- 
tension and " Solidarity," (t. 670, 671.) 
Organismus, The Domain of Organized Be- 
ings ; The Organic World, and its Ana- 
logues in Major or Minor Domains ; any Be- 
ing or Apparatus of Life organized in 
mutual dependence and co-operation of 
parts (ordinarily called heretofore, in Eng- 
lish, an Organism). (Lat. organum, Gr. or- 
ganon, an Organ, with the termination 
-Ismus for Domain.) 



P. 



Pluralismts, a Domain in which Plurality or 
Diversity prevails. 

Pneumatismus, The Spirit-World ; The Do- 
main of Spirits in the Universe at large, or 
the Analogous Part of any Smaller Domain. 
(Gr. Pneuma, Spirit.) 

Primalismus, The Domain of Incipiency or 
PrimaLs ; see Ultimatismus. 

Primismus, The Domain of Primism; see 
Primism, under -Ism. 

Proto-Ciiristianismus ; see Proto-Societis- 
mus, under -Ismus, and Proto-Christiauism, 
under -Ism. 

Proto-Religionismus ; see Proto-Societis- 



mus, under -Ismus, and Proto-Religionism, 
under -Ism. 

Proto-Societismus, The First, Crude (Grand) 
Stage or Period of the Development of 
Collective Humanity or Society, extending 
from the Beginning vp to Tlie Present age; 
The Unismus, Primismus, or Naturismus 

1 of Society ; predominantly under the gov- 
ernment of Physical Force. See Proto-, 
Deutero-, Trito-Societism, (t. 428.) 

Punctismus, The Lowest Department of 
Form, constituted from mere Points; see 
Index. 



s. 



Scientismus, The Scientific Domain ; The 
Domain of Scientism ; any Sphere in which 
Exactitudes, Equations, and Eectism pre- 
vail ; as among Crystals in the Mineral 
World. See Scientism, under -Ism. 

Singulismus, The Domain in which Single- 
ness or Unity prevails. 

Statismus, T'\c Domain of Station, Quies- 
cence, or Best. 

SuBjECTivisurs. The World within the Mind ; 
see Objectivisms, and Fractionismus. 



Sub-Naturismus, that which is beneath and 
beyond the Naturismus ; Mcta-physical ; 
(Lat. sub, UNDER.) 

Substan-ce-ismus, The Domain of Substance ; 
contrast a with Morphismus. 

Substantismus, The Domain of ThingB or 
Real Objects, to which the term Substan- 
tive applies in Grammar, or ; 

Substantivismus, The Domain of Substan- 
tives, the Grammatical Names of Objects 
or Things ; see Adjectivismus. 



lxxii 



VOCABULARY. 



T. 



Technismes, The Domain of Technical 
Terms. 

Terthsmus, The Domain of Tertiism; see 
Tertiism, under -Ism. 

Teinismus, The Domain of Composity, Ela- 
borations, and Completeness; of Art, Grace- 
fulness, and Grace ; that Eealm or Domain 
in the constitution of Being, whether of the 
Universe at large, or of any minor depart- 
ment or sphere, or of any single object or 
idea whatsoever, in which The Principle of 
Trinism governs, predominates or abounds ; 
see Trinism, under -Ism. 



Trito-Christianismus , see Trito-Societis- 
mus, and Tnto-CUristianism, under -Ism. 

Trito-Eeligionismus ; see Tnto-Societismus, 
and Trito-Eeligiouism, under -Ism. 

Trito-Societismus, The Third, Final, or Ul- 
terior and Perfected (Grand) Stage or 
Period of the Development of Collective 
Humanity or Society, beginning with the 
Present Age and extending into the Future. 
The Trinisrnus, Tertiismus, or .Artismcs of 
Society ; The Age of Graciousness, Grace- 
fulness, and Grace. See Proto-, Deutero-, 
Trito-Societism. (t. 426.) 



u. 



Ultimatismes, The Domain of Finalities or 
Ultimate*; see Primalismus. 

Unismes, The Domain of the Unit or of 
Units, (Objects, Facts, and Phenomena) ; 
as the Entities, apart from the Element of 
Eelation, of which any Organismus is com- 
posed ; p. 485, 487 ; that Eealm or Domain 



in the constitution of Being, whether of 
the Universe at large, or of any minor de- 
partment or sphere, or of any single object 
or idea whatsoever, in which The Principle 
of Unism governs, predominates, or es- 
pecially abounds ; see Unism, under -Ism, 
(t. 761-766.) 



V. 



Viscerismus, The Domain of the Viscera, or 
of the Principle of Viscerism, or of Interior 



Vitality, of The Vitals; see Viscerism, 
under -Ism. 



Judaism, see -Ism. 



K. 



Kaeenkee, Term applied by the Hindoos 
to the expected future and final incarnation 
of Vishnu. 

K ante an, relating to the Philosophy of 
Kant. 

Key, a figured notation to indicate a par- 
ticular division or department of Science or of 
Affairs. 

Know, to, (in an especial sense, as related 
to the Intellect, and its perfect demonstra- 
tions ;) To cognize exactly or demonstra- 
tively. 



Knowing, The Second Grand Department 
of Mind (Duismal) in the Metaphysical Dis- 
tribution of the Mind ; Intellectual, Thought- 
ful; contrasts with Feeling (Unismal), and 
with Conation, Will and Desire (Trinismal). 
Knowing, as a Department of the Mind, is 
the Intellectual or Eational Faculty. 

Koino-Logicism ; see -Ism. 

Koinos Logos, (Greek), The Common 
Eeason ; that wherein all men agree, or 
must agree ; contrasts with Idea-Phronesis. 



VOCABULARY. 



lxxiii 



L. 



La Mobale, Comte ; Ethics and Anthro- 
pology. 

Language, The New Universal Scientific ; 
see Alwato, Tikiwa, -Ism, Universology, and 
Index, words Language, Alwato, Tikiwa. 

Law of the Series, the Grand Law of 
Universal Classification and Distribution ; 
Loi Seriaire, Fourier ; Loi Seriette, Proudkon. 

Law(s), 1. An arbitrary edict from any 
authority competent to enforce obedience, as 
the Law* of a Country, or, even, the Laws of 
God as understood in Arbitrismal Theology. 

2. Generalizations from Induction, or the 
Eational and Formulized general Inferences 
from observed Facts; as the"Laws of Nature ," 
or Laws in the meaning of the Physicists ; 

3. The Necessary and Universal Regulative 
Conditions of Being ; The Formulized Ex- 
pressions of The General Instances of The In- 
herent Necessity underlying all Being. 
This is the highest or Transcendental mean- 
ing of the term Law ; (as herein established.) 

Levities, light things. 

Limitation, intervening Line, Limit, or 
Relation. 

Linea-Basic, that which lies or rests upon 
a Line as basis or foundation. 

Lineation, the drawing or making of lines ; 
an arrangement or congeries of lines. 

Line-ism ; Bee -Ism. 

Lingual, (adj.), related to Tongue, Lan- 



guage, or Speech. (Latin Lingua, The 
Tongue.) 

Liniism ; see -Ism. 

Liniismae ; see -Ismal. 

Liniismus ; see -Ismus. 

Logical Order, the Order of Procedure 
from Science to Nature, from Man to the 
World, from Reflection to Sensation, from 
Head and Chest to Pelvis and Feet, from 
"Within to Without, from Truths or Prin- 
ciples and Laws to Facts or Phenomena. 

Logicarbitrism ; see -Ism. 

Logicism ; see -Ism. 

Logicismal ; see -Ismal. 

Logicismology ; see -Ology. 

Logicismus ; see -Ismus. 

Logos, the Greek word translated '■Word'* 
in the 1st chapter of John's Gospel; the 
spoken word or discourse, and also Reason as 
underlying and being the soul of speech ; see 
Logicism, under -Ism. 

-Logy ; see -Ology. 

" Love," as used by Swedenborg, is the 
whole Attractional and Repulsional Sphere of 
the Mind ; hence it includes its Opposite, Ha- 
tred or Hate ; equal substantially to the "Feel- 
ing" of the Metaphysicians, and the "Affec- 
tion " of Comte ; contrasted with Wisdom, 
the " Knowing"-Department of Mind, the 
two uniting in "Operation" = Conation. 
See Wisdom. 



M. 



Macrocosm, the Great world; the outer 
and general world. (Gr. Makros, Great ; 
Cosmos, World). See Microcosm. 

Macro-Cosmology ; see -Ology. 

Macro-Mineralogy ; see -Ology. 

Macro-Physiology ; see -Ology. 

Masculism; see -Ism. 

Masculismal ; see -Ismal. 

Masculismus; see -Ismus. 

Masculoid ; see -Oid. 

Masculoidal ; see -Oid. 

Massology; see -Ology. 

Materialism ; see -Ism. 

Materiism ; see -Ism. 

Materiismal; see -Ismal. 

Materiismus; see -Ismus. 

Materioid ; see -Oid. 

Materiology ; see -Ology. 



Mathematico-Logical, exact; The exac- 
titude of Mathematics rests on a Logical Basis 
lower, and more fundamental, than mere 
Number. 

Mathesis, (Greek), learning, particularly 
Mathematics ; used by Oken, for the entire 
Mathematical Domain. 

Matrix, the womb; any container; the 
medium in which anything is contained and 
from which it derives its support. 

Matteroid ; see -Oid. 

Maxima, (Latin, pi. of maximum), the high- 
est or supreme numbers or things. 

Maximal, that which relates to what is 
greatest, or most. 

Maximism ; see -Ism. 

Maximum, (Latin), highest point, largest 
amount. , 



lxxiv 



VOCABULARY. 



Me, I, myself, contrasted with Not-me, as 
Tiie Subject with The Object. 

Mechanology ; see -Ology. 

Median Line, (Mechanism), of the Human 
Body ; the line which would cut the body into 
two equal halves on the right and left. 

Medium, (Latin, pi. Mediums, or less 
appropriately in English Media ;) an inter- 
mediate or interposed object or personal 
communicator. 

Mentation, the use of the mind in any of 
it- functions, Thinking, Feeling or Knowing ; 
any operation whatsoever of tbe mind, 
whether Intellectual or Emotional, or of the 
"Will or Desire. We have been heretofore 
without any word having this necessary large- 
ness of meaning, every word relating to the 
operations of the mind being confined to 
some one department of the mind. 

Mentism ; see -Ism. 

Mentisual ; see -Ismal. 

Mentismds ; see -Ismus. 

Mentoid ; see -Oid. 

Mentology ; see -Ologt. 

Mesotes, (Greek), the Golden Mean, — So- 
crates. 

Mesothet, whatever is interposited and 
mediatorial ; what comes between. (Gr. me- 
sos, middle, and tithemi, to put.) 

Messianism, the Philosophy of Hoene 
Wronski, " The Absolute Eeform of Human 
Knowledge ;" the general doctrine of a Su- 
preme Eepresentative Man, to come in some 
age and reign as a God over all Human 
Affairs. 

Metacarpus, the part of the skeleton of 
the hand comprised between the carpus and 
the fingers. 

Metaphysio ; see Index, word Metaphysics. 

Metaphysico-Numerical, relating to the 
Metaphysics of Number or of the Mathema- 
tics ; Logico-Mathematical. 

Meteorology ; see -Ology. 

Method, a term applied, in respect to Sci- 
ence, to the special mode in which scientific 
truth is discovered or investigated ; con- 
trasted with the System of Truth itself, which 
is The Science. 

Microcosm, The Little world, the world 
within the Individual. (Gr. Mikros, small ; 
Cosmos, World.) See Macrocosm. 

Micro-Cosmology; see -Ology. 

Micro-Mineralogy ; see -Ology. 
Micro-Physiology; see -Ology. 
Mikton, defined, a. 20, t. 204. 



Millennium, literally a thousand years ; 
the age of final Harmony in human affairs, or 
the transitional period to that age. (Lat. 
mille, a Thousand, and annus, a Year.) 

Mineralism; see -Ism. 

Minerism ; see -Ism. 

Minim, the least quantity, a standard of 
least measurement. 

Minima, (Latin, pi. of Minimum), the low- 
est or least numbers or things. 

Minimal, that which relates to what is least. 

Minimism ; see -Ism. 

Minimum, (Latin), least point, least amount. 

Minitude, small quantity, contrasts with 
magnitude. 

Minus, (Latin), less, less than ; with the 
subtraction of. 

Minus Quantum, the lesser or inferior 
quantity. 

Mnemosyne, in Greek Mythology, the 
Goddess of Memory, and Mother of the 
Muses. 

Modicum, (Latin), a moderate quantity, a 
small proportion. 

Modulated, slightly moulded. 

Modulism ; see -Ism. 

Monad, an ultimate atom or point. Each 
such atom or point is held by Leibnitz to 
contain all possibilities and attributes ; God 
himself to be merely the most developed 
Monad ; (Gr. Monas.) 

Monanthropology ; see -Ology. 

Monas, (Greek), The Oneness, defined, a. 
23, t, 204. 

Monism ; see -Ism. 

Monocrematic, relating to the one thing. 

Monocrematology ; see -Ology. 

Monogamy, marriage of One with One. 

Monogram, a treatise on a single subject or 
branch of a subject. (Gr. monos, sole or 
single ; gramma, a Writing.) 

Monospheric, relating to the Single Do- 
main or Sphere ; not to the Eelationship or 
Comparison between Spheres. 

Monospherology ; see* -Ology. 

Monotheism ; see -Ism. 

Morphic, relating to Form. (Gr. Mbrp7ie y 
Form. ) 

Morphismal ; see -Ismal. 

Morphismus ; see -Ismus. 

Morphoid ; see -Oid. 

Morphology ; see -Ology. 

Motio, that which refers to Movement; 
see Static. 

Motism ; see -Ism. 



VOCABULARY. 



lxxv 



Motismus ; see -Ismus. 

Moto-Concretology ; see -Ology. 

Motoid ; see -Oid. 

Motoidism ; see -Ism. 

Motology ; see -Ology. 

Mundane, Bublunury ; pertaining to this 
nether world. (Latin mundus, the World.) 

Munditia, (Latin), neatness, tastefulness. 

Mutatis mutandis, (Latin), with such 
changes as are requisite to be made. 



Mutuality, the common interests of 
Society ; the Unitary Aspect of Society. 

Mysticism; see -Ism. 

Mystics, Philosophers whose doctrines arc 
involved and incomprehensible from the 
assumption of Spiritual aud Transcendental 
premises which are not proven, and from the 
use of Intuition more than Keason and Dem- 
onstration. 



N. 



Natural Order, The Order of Procedure 
from Nature to Science, from the World to 
Man, from Sensation to Reflection ; from the 
Feet and Pelvis to the Chest aud Head ; from 
Without to Within; from themereFactsof Ob- 
servation to Truths, Principles and Laws ; etc. 

Natural Philosophy, 1. In a limited and 
not very accurate sense the Mechanical Prop- 
erties and Laws of Bodies, and Physics; 
2. In the enlarged and proper sense, (Com- 
tean), the Generalized and Encyclopaedic 
treatment of the Positive Sciences ; a Natur- 
ismal, Unismal (or Pseudo-) stage of Sciento- 
Philosophy ; also herein denominated Gener- 
alogy, (t. 337.) 

Nature, is used in diverse senses ; some- 
times for the Spirit or the Ideal Personifica- 
tion of the Spirit of All Things ; but, con- 
trasted with Science and Art, it is '.< lie First 
Crude Conditions of any Sphere of Being. 
Sometimes it is used in so total a sense that it 
includes all Science and Art, all, in a word, 
that can be ; but, otherwise, and especially, 
in the Universological sense, it means the 
Lowest or Unismal stage of Development, as 
contrasted with Science and Art, Duismal 
and Trinismal, respectively, (t. 10, 541.) See 
Science, Art, Naturismus, under -Ismus. 

Naturism ; see -Ism. 

Naturismal ; see -Ismal. 

Naturismic ; see -Ismic 

Naturismus ; see -Ismus. 

Naturistic ; see Index, word Naturismal. 

Naturo- Abstract; see Abstract-Concrete. 

Naturo Abstractism ; see -Ism. 

Naturoid ; see -Did. 

Naturo -Metaphysi j, Metaphysics or Psy- 
chology of the Old Order, as distinguished 
from Sciento-Philosophy, (the New Style of 
Metaphysics.) Sje Sciento-Philosophy, Arto- 
Philosophy. 



Naturo-Negative, that which is Negative, 
from the Unismal or Naturismal point of 
view, (t. 811.) 

N aturo-Fhilosophoid ; see -Old. 

Naturo-Positive, that which is Positive 
from the Unismal or Naturismal point of 
view, (t. 811.) 

Negation, whatsoever is not, = Nothing. 

Negatism; see -Ism. 

Negato-Absolutoid ; see -Oid. 

Nervaura ; see Odic Force. 

Nexus, (Latin), a neck or connecting link. 

Nioban, the " Annihilation " of Hindoo 
Philosophy. 

Nihilism; see -Ism. 

Nodus, (Latin), a knot. 

Noetic, (Greek), knowable, cognizable. 

Nomenclature, the system of Naraings, 
adopted in any Science ; for that of Univer- 
sology ; see Commentary, t. 43. 

Nominalists, The Nominalists were a sect 
of philosophers in the middle ages who held 
that generals, or the term used to denote the 
genera and species of things, are not properly 
designations of things that exist, but mere 
names for the resemblances and evidences of 
things ; see Realists. 

Non-differentiated, without Differen- 
tiation; relating to a state prior to differ- 
entiation. 

Non-explicated, not developed into the 
minutiae of differentiation and details. 

Non-Substantialism ; see -Ism. 

Non-fl uralizable. that cannot be made 
plural ; said of Nouns-Substantive which de- 
note Substances or Stuffs (Substantive Nouns) 
as pitch, butter, mud. See Pluralizable. 

Norm, a rule, pattern, or precept ; a 
standard ; a type-form. 

Normal, Standard, Diametrical, Axial : ac- 
cording to Norm or Pattern ; standard, "ao- 



lxxvi 



YOCABULAFwT. 



cording to an established law, rule, or prin- 
ciple." 

JSot-Me, The, the Objective World; see 
Me. 

Noumena, (Greek), plural of Noumenon. 

Notjmenon, the unknown and absolute sub- 
stratum of Being, back of Phenomena ; see 
The Absolute. 

Nous, (Greek), Mind. 

Numerism ; see -Ism. 



Numeris:i:ai, ; see -Ismal. 

Is umerismus ; see -Ismus. 

Numerology ; see -Ology. 

Nuntii, (Latin, pi. of Nuntius), An- 
nouncers, avant-couriers, messengers. 

Nuptial, relating to marriage or conjunc- 
tion, t. 987. 

Nuptialism, Principle embodied in, and 
symbolized by, marriage and sexual conjunc- 
tion. 



o. 



Object, that which is External, and con- 
templated as Without, whether a single thing 
or the Whole External Universe ; The Outer 
World ; see Subject. 

Objective, 1. That which is Exterior or 
External to the Observer ; 2. That which re- 
lates to the External Universe at large as 
contrasted with what relates to Man, Comte ; 
see Subjective. 

Objectivismus ; see -Isirrs. 

Observational, Encyclopaedic, Aggrega- 
tive, relating to Facts, Experiential ; relating 
to Broad and External Generalizations. 

Observational Generalizations, Gene- 
ralizations founded on the observation and 
classification of Facts ; Laws, as General ex- 
pressions of Observed Phenomena ; see Ana- 
lytical Generalizations, (t. 1010-1012.) 

Odic, or Odylio Force, The occult Force 
emanating, according to Eeichenbach, from 
all objects and substances ; alleged to be 
that which produces the phenomena of Mes- 
merism, Hypnotism and " 'Psychology" and 
supposed to be analogous with magnetic and 
other forces ; the same, probably, when 
emanating from the human being, as the 
iSTervo- Vital Fluid of Matteucci, or the Ner- 
vaura of Buchanan ; the same, when inter- 
vening between planets, as the Aromal 
Currents of Fourier, and, in a spiritual sense, 
as affecting Souls or the Mind, the same, by 
analogy, as the Efflux and Influx of Sweden- 
borg ; and in the Highest and Divine Sense, 
as the Holy Spirit or the Holy Ghost of the 
standai*d Theology, or, more truly, of the 
New Catholic Theology ; see Theology, and 
Spirit ; The Spirittial Hypostasis of God, or 
the Third "Person" of the Trinity. It is 



this emanation of subtle and attenuated 
spiritual forces which was symbolized in- 
stinctually by the radiating Halo or Glory 
placed by the old painters round the heads 
of Saints, and sometimes as pencils of 
streaming rays from the hollow of the 
hands. What was intuitionally recognized 
and represented by the sacred artists in the 
olden time as the occult dynamic relationship 
of being, is becoming familiar knowledge with 
thousands of mediumistic persons and scien- 
tific observers of the present day. It is one of 
the culminating demonstrations of Universol- 
ogy that, by Spiritual Eadiations and Ema- 
nations, every Soul and Body in the Universe is 
intimately and 'vitally connected and associated 
with every other Soul and Body, constituting, 
in the aggregate, The Grand Man, as a real 
Organismus, with a Circulation and Life, com- 
mon to all the parts. This entirety of the Col- 
lective Humanity is what Fourier intuited aud 
designated by the term the " Solidarity of the 
Eace." The Quiescent, Diffused, Confluent 
Circumamhiency of the Object, Planet or Man, 
the Aeriform Sphere of the Individual, ana- 
logous with the Atmosphere of the Planet, 
and the Great Interplanetary Ocean of Ether, 
are allied with what is meant by " Etheria." 
For the special definition of this last see t. 60. 
The Ether-World is the Matrix or Continent 
of the Radiating Odylic Forces, which pene- 
tratingly and diffusively permeate it in all 
directions, constituting the Radiating or Dy- 
namic "Sphere" (of the Object or Individual), 
analogous with Light, Heat, Electricity, and 
Magnetism. (Gr. Hbdos, Passage, and Rule, 
Matter or Material.) See -Ism, Medium, 
Messianism, Dynamic, 



VOCABULARY. 

OID. 



lxxvii 



-Oid, a Termination which as an Adjective 
sieniries -like or resembling , somewhat like, or 
similar, synonymous with the expressive 
but inelegant English termination -isn ; as a 



Substantive it denotes a single Object or 
Tiling which embodies and Typifies the 
Principle named in the stem of the word to 
which it is affixed, (c. 1-14, t. 43.) 



ALPHABETIC ARRANGEMENT, ODER -OID, OF WORDS ENDING IN -OID. 



A. 



Absoltttoid, (Adj.) resembling The Abso- 
lute ; (Subs.) any single Object which em- 
bodies and illustrates The Absolute. 

Abstracted, (Adj.) nearly abstract ; re- 
sembling the Abstract; (Subs.) any thin 
or attenuated Object, embodying and illus- 
trating the idea of The Abstract, (a. 2, t. 
575.) 

Adjectivoid(ae), relating to Adjectivoids or 
Adjectoids. 

Adjectivoids, or Adjectoids, Analogues 
of Adjectives in Grammar or of The As- 
pects of Being represented by Adjectives. 



Adultoid, corresponding with the Adnltis- 
mus and with whatsoever characterizes the 
Adult. 

Analytoid ; see Analytismal. 

Anthropoid, (Adj.) similar to man, es- 
pecially in regard to shape ; (Subs.) a 
figure in the human shape. (Gr. Anthro- 
pos, Man; eidos, Form.) 

Anthropoid-ule, a little Anthropoid. 

Artoid, (Adj.) analogical with Art ; (Subs.) 
an Object which embodies and symbolizes 
the Spirit of Art. 



c. 



Cardinoid, resembling a hinge, working like 
a hinge. 

Celestioid, resembling the Heavens. 

Circuloid, nearly circular, resembling a 
circle. 

OoiiPARAToiD. analogous with Comparison. 

Concentrico-Planoid, relating to the onion- 
like arrangement of Planoids, (t. 637) : see 
Planoid. 



Concretoid, (Adj.) nearly Concrete; re- 
sembling the Concrete ; (Subs.), any thick, 
heavy, obtuse Object, embodying and illus- 
trating the idea of The Concrete. 

Conditioned (Adj.), resembling The Con- 
ditional ; (Subs.), any single Object which 
embodies and illustrates The Conditional. 

Cuboid, nearly cubic, resembling a cube. 



D. 



Diyisionoid, tending towards, or resembling 

division. 
Duoid, (Adj.), resembling Duality or Du- 



ism; (Subs.), any single Object which 
embodies and illustrates the idea of Duality 
or Duism. 



E. 



PxrERiENTioiD, ?i:nilar to Experience ; analogous with Experience. 



lxXViii VOCABULARY. 

F. 

Feuenoid, corresponding with that which characterizes the Female. 

G. 

Generaloid, (Adj.), analogous with the Do- Globoid, nearly globular ; similar in form to 
main and Principle of Generality ; (Subs.), a globe, 
any single thing which embodies and 
illustrates the idea of Generality. 

I. 

IfvEAsrTorD, corresponding with that which relates to Infancy. 

M. 

Mascueold, corresponding with that which Mentoid, analogous with a Mind. 

characterizes the Male. Morphoid, (Adj.), resembling Form; (Subs.), 

Materioid, or Matteroid, having the form or any single Object which embodies the idea 

character of matter; like matter. of Form. 

Matteboid ; see Materioid. Motoid, analogous with Motion. 

N. 

Nateroid, (Adj.), analogical with Nature ; Kegato-Absoltjtoid, analogical with the Xe- 

(Subs.), an object which is so. gative Aspect or Department of The Ab- 

Nattjro-Philosophoid, relating to, or re- solute, 
sembling, Natural Philosophy. 

o. 

Optimoid, that which is relatively, not ab- Orde^-oid, resembling Ordinality, or the Or- 
solutely, " The Best." dinismus. 

Organoid, resembling an Organ. 

P. 

Pessimoid, that which is relatively, not ab- Pltjraloid, that which is analogous with the 

solutely, " The Worst." Plural Number. 

Philosophoid, correspondential with the Prljiacioed, analogous -with or resembling 

Philosophical Domain. incipient stages of Being. 

Plaxoid, (Adj.), approximately Plane or Pyramidoid, nearly pyramidal ; resembling 

Level ; (Subs.), a Plane-like curved Sur- a pyramid in shape. 

face, t. 637. 

R. 

Radioed, diverging as radii from a common Bectoid, proximately or nearly straight ; 

centre. sfcraightish. 

Eectillnioid, nearly rectilinear or straight. Belatceq ; see Conditionoid. 



VOCABULARY. lxxiX 

EsFLEXiosroiD, corresponding -with what Keguloid, nearly regular; approximating 

characterizes the age of maturity and re- without attaining to perfect regularity, 
flexion, in the development of mind. 

s. 

Scientoid, (Adj.), analogical with Science ; Eest ; (Subs.), any Object illustrative of 

(Subs.), an Object which is so. statism. 

Sexatoid; s^e Senectoid. Substan-ce-oid, analogous with Substance, 

Senectoid, corresponding with that which Material, or Stuff, as that of which things 

relates to Old Age. (Lat. Senex, an old are composed. 

man.) Substantivoidal, relating to Substantivoids. 

Sensationoid, analogical with Sensation. Substantivoids or Substantoids, analogues 

Sdjguloid, that which is analogous with the of Substantives in Grammar or of the 

Singular Number. Instances of Being (Objects) represented 

Spa-ce-oid, orSpacioid, analogous with Space, by Substantives. 

resembling Space. Substantoids, or Substantivoids, Keal Ob- 

Specialoid, analogous with the Domain and jects, such as are named grammatically as 

Principle of Speciality. Substantives. 

Spiritoid, analogous with Spirit. Stato-Condittonoids, 

Statoid, (Adj.), allied with Station, Quiet, or Symmetricoid, proximately symmetrical. 



Tempoid, Time-like, related to Time. Trestoid, (Adj.), similar to Trinity or Trin- 

Temporoid, that which is analogous with ism ; (Subs.), an Object illustrative of 

Time, or Temporalities. Trinism. 

u. 

Ulttmatoid, resembling finality. Undid, (Adj.), Similar to Unity or Unism ; 

Universaloid, analogous with the Domain (Subs.), an Object illustrative of Unism. 
and Principle of Universality. 



OLOGY. 

-Ology, -Alogy, -Logy, a termination Eeason, together with the initial vowel o, as 
meaning Lore (Germau Lelire) or Science, connecting vowel with the stem of the word, 
from the Greek Logos, Discourse, Word, as Ge-o-logy, from Ge, Earth, and Logos. 



ALPHABETIC ARRANGEMENT, UNDER -OLOGY, OF WORDS ENDING IN 

-OLOGY. 

A. 

Absolutology, The Science of The Abso- Abstract-Coxcretology, The Science of the 
lute; The Primismus of Ontology, (t. Abstract-Concretismus ; "The Abstract- 
444.) Concrete Sciences " of Spencer, (t. 247.) 



lxxx 



VOCABULARY. 



Abstractology, The Science of the Abstract- 
ismus ; " The Abstract Sciences" of 
Spencer, including Logic and Mathema- 
tics. 

Actioxology ; The Science of Activities or 
Performance, related to Practical Philos- 
ophy. 

Anthropo-Corporology, the Science of the 
Human Body, = Human Physiology. 

Anthropology, (as used in this work), The 
Total Science of Man ; contrasts with Cos- 
mology ; (Gr. Anthropos, Max), (t. 3.) 

Anthropo-Mentology, Psychology, the Sci- 
ence of the Mind. 

Appetology, the Science of effecting ends or 



purposes by the use of Fascination or 
Charm ; of Government by Attraction. 

AsBiTEisiroLOGY, the Science of the Arbi- 
trismus, or of that Domain of Administra- 
tion or Affairs in the Universe at large, or in 
Minor Spheres, in which Arbitrism or Ab- 
solutism prevails ;• The Theory of Adminis- 
tration which rests on Absolutism or the 
Governing Authority of a Personal Will, 
whether of God or of any Autocrat or un- 
limited Monarch whatsoever. 

Aetisiiology, Science of the Artismus ; of 
that Domain of Being in which Artism, 
the Principle or Spirit of Art, predominates 
or prevails. 



B. 



Baeology, the Science of Weight. (Gr. 
Barus, heavy.) 



Biology, the Science of Living Being ; ve- 
getable or animal. (Gr. Bios, Liee.) 



c. 



Classiology, a branch of Concretology, em- 
bracing Tellurology, Meteorology, and 
Uranology. (Lat. Classis, a Bange or 
Class.) (t, 634.) 

Compaeology, Comparative Science ; Science 
of the Belationshlps between different Do- 
mains or Spheres ; as Comparative Ana- 
tomy, Comparative Philology, etc. ; con- 
trasts with Monocrematology or Mono- 
spherology, which see. 



Concretology, The Science of the Concre- 
tismus; "The Concrete Sciences" of 
Spencer, (t. 247.) 

Corpoeology, The Science of Beal Bodies ; 
Concretology. (Lat. Corpus, a Body.) 

Cosmology, The Science of the World, as 
contrasted with Anthropology the Sci- 
ence of Man. (Gr. Cosmos, The Woeld.) 



E. 



Economology, The Science of the Economy 
of Labor and its Besults, in every depart- 
ment of Human activity and production ; 
as for instance Koscher proposes to follow 
his Principles of Political Economy by an 
Economy of Agriculture, an Economy of In- 
dustry, etc., and Theodore Wechniakoff 
labors in behalf of an Economy (i. e. a Sci- 
ence of the Economy) of Scientific Laoors 
and their Results. (Gr. Oilcos, House ; Xo- 
mos. Law ; Logos, Discourse.) 

Ecstatology. The Science of Ecstaticism, a 
branch of Ontology, (t. 466.) 

Elemextology, The Science of any Elemen- 
tary Department of Being ; as for instance 
of the (Phonetic) Elements of Speech. 



Embryology, The Science of Foetal Life and 
Development. 

Endo-Stabiliology, The Internal or Sub- 
jective Department of Stabiliology, (t. 627.) 

Epi-Cosmology, The Science of those Ob- 
jects which are sustained upon the surface 
of the earth. (Gr. epi, upon ; Cosmos, 
World.) — Doherty. 

Etiology, The Science of Causes. (Gr. Aitia, 
Cause.) 

Exactology, The Exact Sciences as one 
Grand Department of Science ; Abstract- 
ology. 

Exo-Stablliology, The External or Objective 
Department of Stabiliology, (t. 627.) 



VOCABULARY. 

F 



lxxxi 



Fractionisiiology, The Science of the Frac- 
tionismus, or the Interior Morphology and 
Structurology of Being ; contrasts with In- 
tegerismology. (t. 308.) 



Functionology, The Science of Functions in 
Physiology. See Gesturology. 



G-. 



Generalogy, 1. Observational (Generalogy), 
= Encyclopaedic, Comtean view of the Sci- 
ences ; Natural Philosophy in this larger 
sense of the term ; The Naturismus of Sci- 
ento-Philosophy ; see Sciento-Philosophy. 
2. Analytical (Generalogy), That of this 
"Work, Exact, Scienta- Transcendental, de- 
duced from Necessary Truths ; Proper ; 
The Scientismus of Sciento-Philosophy ; 
see Sciento-Philosophy. 3. Composite (Gen- 



eralogy), = Arto-Philosophy, to be here- 
after elaborated; Contrasts with Speeial- 
ogy; (t.337.) 

Gesturology, The Science of Gestures, Ex- 
terior Functionology, and of the Natural 
Language of the Movements of the Body. 

Goneology, The Science of angles or 
corners, related to Crystals. (Gr. gonia, 
Angle or Coeneb.) 



Ideology, The Science of Ideas. 

Indeteeminology, The Science of the Inde- 
terminismus, or of the Indeterminate De- 
partment of any Domain, as of Amalgams 
or Mixtures in Chemistry, (t. 332.) 

Individuology, The Science of Individual 
Life as contrasted with Sociology. 

Infebnology, The Science of the Hells in the 
Spirit World; (Lat. In/emus, beneath; 
Hell.) 

Infinitology, The Science of the Infinite ; 
the Duismus of Ontology, (t. 447.) 



Inobgantsmology, The Science of The Inor- 
ganismus, or The Inorganic "World. 

Integeeismology, The Science of the In- 
tegerismus; or of the External Arrange- 
ment, the Sy somatology, of Being ; Contrasts 
with Fractionismology ; (Lat. Integer, a 
Whole.) (t. 310.) 

Inteeismology, The Science of Purgatory, or 
of the World of Spirits. (Lat. Inter, be- 
tween, Interior, Inteenal.) (t. 419.) 



L. 



Logicismology, The Science of the Logicis- 
mus or of that Domain of Being and of the 
Administration of Affairs in the Universe 
at large, or in Minor Spheres, in which 



Logicism or the Paramount Authority of 
Law prevails over all Individual Will or 
Wills. Contrasts with Arbitrismology, 
See Logicism. (t. 351.) 



M. 



Maceo-Cosmology, Cosmology in a larger 
sense embracing Metaphysics and Physical 
Science of the Lower or Material Order ; 
excluding Pneumatology and Anthropol- 

6 



ogy. (Gr. mahros, geeat.) See Typical 
Table, No. 7, t. 40. 
Macro-Mineralogy, The Science of the En- 
tire Mineral World in the enlarged sense, 



Ixxxii 



VOCABULARY. 



including the Planetary Worlds as Mineral 
Bodies, (Micro-) Mineralogy, Crystalogra- 
phy, Geology, etc. 

Hacro-Physiology, Physiology in the larger 
sense including Anatomy, Physiology, (Mi- 
cro-Physiology), etc., as branches, (c. 1, 
t. 5.) 

Massology, The Science of Materials, Stvff, 
Substance, as in Chemistry ; contrasted with 
Corporology , the Science of Bodies distinct- 
ified in form. 

Materiology, The Science of the Material 
World, or of Matter. 

Mechanology, The Science of Mechanics; 
the five or seven mechanical Principles re- 
duced to a single Principle, (t. 636.) See 
Wedgism, under -Ism. 

Mentology, Psychology, the Science of the 
Mind. (Lat. Ileus, Mind.) 

Meteorology, The Science which treats of 
the Atmosphere, and its Phenomena, par- 
ticularly of Heat and Moisture ; of The 
Weather ; Thunder, Lightning, etc. 

Micro-Cosmology, Cosmology in the Minor 
or Ordinary sense ; see Macro-Cosmology. 

Micro-Mineralogy, Mineralogy in the Minor 
or Ordinary sense ; see Macro-Mineralogy. 

Micro-Physiology, Physiology in the re- 
stricted sense ; see Macro-Physiology. 



Monanthsopology, The Science of the In- 
dividual Man as contrasted with Sociology, 
while yet excluding Physiology and Biol- 
ogy proper ; somewhat indeterminately 
limited to Phrenology, The Temperaments, 
etc., (t. 5.) (G-r. monos, sole or single ; 
Anthropos, Man.) 

Monocrematology ; see Monospherology. 
(Gr. monos, sole or single ; krema, 
Thing.) 

Monospherology, The Science of The Single 
Sphere or Domain ; contrasted with Com- 
parology or Comparative Science. (Gr. 
monos, sole or single ; Sjphaire, a Sphere.) 

Morphology, The Great New and Eising 
Science which treats of Form, and of Spe- 
cific Forms or Shapes, whether Abstractly, 
or of Eeal Objects in Nature ; and of their 
Symbolism or Significance; The Natural 
History of Form ; Contrasts directly with 
Substan-ce-ology, or Massology, and in- 
directly with Corporology, as Bodies are 
the Composity of Substance and Form. 
(Gr. Morplie, Form.) 

Moto-Concretology; see Actionology. 

Motology, The Science of the Motismus, the 
Moving, or Developing and Progressive 
Aspect of Being ; Historical ; Contrasts 
with Statology. 



N. 

Non-Stabiliology, The Scientific Theory Numerology, The Generalized Science of 
which counterparts Stabiliology ; corres- Number ; corresponds to Morphology in 
ponds to Nihilism in Philosophy. respect to Form ; see Morphology. 



o. 



Ontology, That part of the Science of Meta- 
physics which investigates and explains the 
nature and essence of all Being, its quali- 
ties and attributes. 

Operology, (Macro-Technology), The Sci- 



ence of Activities; = Actionology and 
Practical Philosophy. 
Organismology, The Science of the Organis- 
mus, or of the Organic World ; of the Veg- 
etable and the Animal Worlds, and their 
Analogues. 



P. 



Pantology; see Universology. (Gr. Pan, 

ALL.) 

Phenomenology, The Science of Phenomena. 
Philology, The Science of Language, es- 
pecially as Comparative Etymology. 



Phonology, The Science of Sounds as em- 
ployed in Speech ; same as Phonetics. 
(Gr. Phonos, Sound.) 

Plurimorphology, The Science of Minute 
Limitation and Configuration; see Uni- 



VOCABULARY. 



Ixxxiii 



morphology. The Highest and Primitive 
Stage of Plurimorphology concerns Qual- 
itative Differentiation, or the Lines of De- 
marcation between the Shades of Quantity, 
as of color, weight, intensity, etc., and TJte 
Linking of Qualitative Phenomena (so dis- 
criminated) into their Relations constitutes 
The Science of Logic ; as The LinTcing of 
Quantitative Phenomena (Unimorphic) into 
their Relations constitutes Mathematics. 
Pneumato- Anthropology, The Science of 
the Inhabitants of the Spirit- World. See 
Pneumato -Cosmology, and Pneumatology. 



(Gr. Pneuma, Spirit, Air; AimrEOPOfi, 

Man.) (t. 399.) 

Pneumato-Cosmology, The Science of the 
Spirit-World considered as an outer 
world or Cosmos, apart from its Inhabit- 
ants. See Pneumato-Anthropology, and 
Pneumatology. (Gr. Pneuma, Spirit; Cos- 
mos, World.) (t, 39a.) 

Pneumatology, The Science of Spirit-Life 
and Being. 

Psychology, (or Mentology), The Science 
of the Mind. 



R. 

Regnology, A collective name for the one Repulsionology, The Science or Theory 

Department of Science which includes the which counterparts the doctrine of attrac- 

special sciences of the " Three Kingdoms, " tion. — Winslow. 
— (Macro-) Mineralogy, Vegetalogy and 
Auimalogy. (Lat. Regnum, a Kingdom.) 



s. 



Sociology, The Science of (Human) Society ; 
I. Ordinary, concerning itself with Sta- 
tistics, Political Economy, Education, Pau- 
perism, Crime, etc. ; II. Transcendental, 
relating to the Kadical Reorganization of 
Society, Scientifically and Pantarchally, 
the Millennium to be introduced through 
Science and the Revivification of the Re- 
ligious Sentiment of Mankind on the basis 
ot the Reconciliation of Knowledge and 
Faith. 

Somatology, The Science of the General 
Properties of Matter, as Impenetrability, 
Gravity, etc. (Gr. Soma, a Body.) 

Specialogy, The Sciences segregated and 
pursued each as independent of the others ; 
contrasts with Generalogy, The Comiean 
Natural Philosophy, (t. 337, 339), and with 
Comparolofry, which see. 

Speculology, The Department of Metaphy- 
sics intermediate between Ontology and 
Theology ; or Metaphysics exclusive of On- 



tology and Theology as special branches or 
aspects of Metaphysics, (t. 345.) 

Stabiliology, The Science of the Levels and 
Standard Lines in Space, in accordance 
with which all things are conceived of as 
constituted and measured; see Bi-Trinacria. 

Stato-Concretology, The Science of the 
Stationary aspect of the Concrete World. 

Statology, The Science of the Statismus, 
or of the Stationary Aspect of Being ; con- 
trasts with Motology. 

Structurology, The Science of Structure, 
or of the Internal Arrangement of Parts ; 
see Systematology. 

Supernology, The Science of the Spiritual 
Heavens, of the Spirit-World. (LsX.supcr- 
nus, ABOVE.) 

Symbolology, The Science of Symbolism. 

Systematology, The Science of the Arrange- 
ment, externally, of objects in System or 
Scheme, as for instance a System of Clas- 
sification ; see Structurology. 



T. 



Teleology, The Science of Final Causes or 
Ends ; the Demonstration of the Existence 
of an Inherent Plan or Schema, or of a 
Quasi-Plan or Schema, in the Evolution of 



the Universe at Large, and in each Act of 
the Drama, in virtue of which all things 
conspire to a definite Denouement, and to 
the best possible result: the ultimate 



Ixxxiv 



VOCABULARY. 



achievement of the Supreme (-eat Practical 
or Possible) Perfection. (Gr. Telos, an End 
or Aim.) 

Tellurology, The Science of the Earth and 
of Objects directly upon the Earth, con- 
trasted with Meteorology, which relates to 
the Phenomena of the Atmosphere, and 
with Uranology which relates to the 
Heavens. (Lat. Tellus, The Earth.) 

Temperamentology, The Science of Tem- 
peraments. 

Theology, Quasi-Scientific, Semi-Scientific, 
Ecclesiastical, a Faith or Belief rather than 
assured Knowledge or Science, noticed and 
defined, t. 17, 20. 

Theology, as Science properly so called, is 
the Science which treats of the Existence, 
Nature and Attributes of God, or of his 
Non-Existence or absence of Attributes — 
which, in other words, investigates the 
question of his existence and character ra- 
dically and impartially, and teaches only 
what becomes known on the subject, as in 
every other matter of Science, and with the 
characteristic modesty of Science, leaving 
the unknown, for the time being, unaffirm- 
ed ; denouncing or anathematizing no one 
for the natural leanings of his own mind or 
his educational beliefs, prior to the acqui- 
sition of reliable certainty on the subject. 
Existing Theological theories are mainly 
Three : 1. Christian Deism. 2. Atheism. 
3. Pantheism. These are often strangely 
and unconsciously mixed. The Brahmins 
affirm that the Supreme God is Sagun, 
1 with attributes,' and Nirgun, ' without 
attributes.' (Posita-Negative.) Sir William 
Hamilton's Philosophy, extensively ac- 
cepted by orthodox Theologians, makes 
God, in so far as he is The Absolute, to be 
non-cognizable by the manifestation of 
any properties whatsoever. The Vnrevealed 
God of the Swedenborgian Faith is likewise 
absolutely Unknown and Unknowable, ex- 
cept as incarnated in Christ, as " The Lord," 
and through him, in the Heavens and 
downward in the Human Family and the 
"World universally. The Trinity of this 
Theology is a Trinity of Principles, " The 
Divine Love," " The Divine Wisdom," 
and "The Divine Operation;" more ra- 
dically and abstractly, the Unism, Duism 
and Trinism of the Ideal Conception of 
Divine Character. The Divine Personality 
is confined to the Lord in one Person. 



The Atheist, on the other hand, does not 
deny the existence of God absolutely, or in 
all senses. Perhaps there is no intelligent 
thinker who doubts the existence of some 
Central and Controlling Influence or Po- 
tency, some " Creative Energy of Nature," 
presiding over and directing the affairs of 
the Universe. He denies, only, or fails to 
consider as proven, the Human-like and 
Eeflectively Conscious Character, the Devel- 
oped Personality, in a word, of this Central 
Potency. The critical Philosopher, if he 
doubts or denies a Plan (or Conscious De- 
sign) in the Operations of Nature, affirms 
at the same instant, the existence of a 
Quasi-Flan, a modus in the Outlay and 
Procedure of the Universe, which is pre- 
cisely like the Plan of a Conscious In- 
telligence. In the scientific posture of 
mind, and in advance of demonstration, 
the question is reserved, whether the 
11 Creative Energy " is, in fact, a conscious 
Intelligence, or whether the Automatic In- 
herent Necessity of Being, operating as 
Law and Regulative Potency, assumes the 
appearance of Intelligence, and when incar- 
nated in Man, and then only, becomes In- 
telligence, Affection, and Will. 

This latter Conception, that of Inherent 
Necessity or Law, is Logicism, or the Ab- 
stract theory of Pure Rationalism. The 
Nodus or Core of Self-Existent and Nec- 
essary Principles, which are thus conceived 
of as adequate to the government of the 
Universe, are then spoken of as God, and 
referred to by the relatives He,His, and Him, 
only, however, by an acknowledged figure 
of speech, which puts an Ideal Real Per- 
sonality for the Quasi-Persouality really 
believed in. This habit of thought and 
speech is justified by the history of Theo- 
logical Beliefs, since Attributes and Pro- 
perties have always been personified, and 
then deified as readily as Persons. The terra 
God has thus become the common property 
of the Rationalist and of the Pietist. 
It is this Positive Form of the Abstract 
Conception which distinguishes the position 
of the Theological Rationalist from the Neg- 
ative position of the Atheist ; its Abstract 
and Logicismal character and its Centering 
Unity distinguish it on the other hand 
from Ordinary Pantheism, which identifies 
God with the Substance-like and Material 
Universe. 



VOCABULARY. 



lx::xv 



Pietism and Arbitrism are identified with 
the Personal Theological Conception, which 
tends, by development, to become con- 
stantly more and more Rational. Tins is 
the Natural (Naturalistic, Materialistic, 
Naturo-Philosophic or Ordinary) Order 
of the Progression and Development of 
Thought. Rationalism and Logicism are 
identified, on the other hand, with the 
Conception of origins from Abstract Prin- 
ciples, which conception tends, by its 
alliance with the idea of Ulterior Incar- 
nation, to become constantly more and 
more Personal. This is the Logical (Ideal- 
istic, Spiritualistic, Sciento-Philosophic, or 
Transcendental) Order of the Progression 
and Development of Thought. The former 
Theory is Unismal ; the latter is Duismal. 
The Grand Ultimate Trinismal Conception 
of The Divine Nature rests on Universo- 
logical Reconciliation and Integralism, and 
will be gradually unfolded in the Religious 
Writings of the New Catholic Church. It 
will vindicate in a valid and vital sense, 
the Pietistic and Personal Conception of 
God on the one hand, and the Rational- 
istic Conception, on the other, conjoining 
and harmonizing the two in the larger em- 
brace of Univariant adjustment, in the Mil- 
lennial Theology of the Future, 1. 1110-1123. 

(Note. Deism, though signifying properly 
belief in God, has been employed by " In- 
fidels " to denote this amount of Positive 
Faith, while yet implying disbelief of In- 
spiration and Revelation. The term has 
in this manner become vitiated for the use 
of devout Christians. I have adopted 
therefore the term Christian Deism for the 
positive idea without the negative implica- 
tion. Theism is not liable to the same ob- 
jection, but is perhaps less popularly 
known.) See God, Catholic, Catholic 
Church, The New, The Old, Arbitrism, 
Logicism, Integralism, Cardinism, and In- 
dex, terms, Natural Order and Logical 
Order. 

The entire Theological Field of Thought 
may now be expanded and re-presented, 
in a coup d'oeil, as follows : 

1. The Human-like Personal God ; Af- 
fectional ; " God the Son," " The Messias," 
"Immanuel" or "God with Us," "Christ" 
or " The Lord," All personally-conceived-of 
Godhood, even the Jehovistic conception 
of the Jewish Theology— Unismax ; prior 



in the Order of Incarnation or Actual Rev- 
elation on Earth; First, therefore, in the 
Natural or Historical Order ; (Yau, sub- 
divided into Hypostases, or Impersona- 
tions, as Yi, Ya, etc.) ; see further on ; see 
also -Ism, and Messias. 

2. The Pure Abstract God, Abstract At- 
tribution, (see -Ism) ; The Logical Tri-une 
Knot o» Absolute Inherent Universal 
and Necessary Laws (Unism, Duism and 
Trinism) in the Origin and Nature of Being; 
" ruling the Nations with a Rod of Iron," 
" The Fate back of Jove ;" The " Logos," 
who " was in the beginning with God," and 
who " was God," and without whom " was 
not any thing made that was made," — Duis- 
mal, Scientic ; prior in the order of Nec- 
essary Thought ; First, therefore, in the 
Logical Order ; Uni versological ; ("Wau, sub- 
divided into Hypostases, as Wi, Wo, etc.) ; 
see farther on. 

3. The Holy Ghost; Spiritual; in the 
Supreme Sense ; The Attenuated, Insen- 
sible Emanation from Abstract Inherent 
Truth or Law (a. 48, t. 204), permeating, 
irradiating and mysteriously regenerating 
all Human Incarnation ("descending like a 
dove " and resting on " the Son of Man,") 
the wind which " bloweth where it listeth, 
and ye hear the sound thereof, but cannot 
tell whence it cometh nor where it goeth ;" 
God " a Spirit," Interventional, Mediator- 
ial, Sesqosmal; (Hatj, subdivisible into 
Hypostases, Hi, He, etc.) ; see Spirit, Odic 
Force, Sesquism, under -Ism, and below. 

4. The Tri-Unismal Godhead, the Omni- 
variantly Integral, Cardinismal, Differen- 
tiation-and-Integration of the three pre- 
ceding Conceptions, related to, but in a 
sense transcending, the otherwise Incom- 
prehensible (Personal) Trinity of the Trin- 
itarian Theology ; see Triumsmal ; Car- 
dinism, Univariety. 

5. The One Sole God, par excellence, the 
Abstraction of The Unismal and Integrat- 
ing Aspect of the Conception of The Di- 
vine ; Pivoto-Integral ; The God (in the ba- 
sis-idea) of the Unitarian System of The- 
ology (t. 128-132), cardinated between the 
Subjective Individual Soul and the Objec- 
tive Universe ; hence half radicated in Hu- 
manity itself, which it, therefore, tends to 
elevate in the Scale of Dignity, in contrast 
with the scheme of Theology which makes 
the Objective God to be " Ail in All," and 



Ixxxvi 



VOCABULAKY. 



Man to be virtually nothing ; see Pivoto- 
Integralism; (also Yi, the Primitive Hy- 
postasis under Yau ; see below.) 

6. The Abstraction and Variegated Dif- 
fraction of the Duismal or Differentiative 
Aspect of the Conception of The Divine ; 
Polytheism, Pantheism ; (Wi, The Primi- 
tive Hypostasis under Wau ; see below.) 

7. The Denial of God, as any other than 
the regulative form of our own Thinking, 
or the Objectification of our own person- 
ality, making God to be created in the 
image of Man, reversing and coanterpart- 
ing the idea of Man as created in the image 
of God — Atheistic ; (Arm, see below.) 

8. And, finally ; the Differentiation, Inte- 
gration and Eeconciliation, TJniversologic- 
ally, of all the Seven preceding Forms of 
the Total Theological Conception, in the 
demonstration that they are all Inevitable 
Aspects of a Complex Truth too various in its 
Complexity to have been otherwise appre- 
hended by the Infantile Understanding of 
the Human Eace, than in Segments or 
Fragmentary Portions of the Truth, whence 
came Sects and Systems ; a truth which 
when integrally revealed, intellectually, is 
the Omnivariant and Beconciliative TJieol- 
ogy of the JVew Catholicity; (Hwyau, see 
below.) 

It may seem that the preceding dis- 
tribution, carrying up Theological Discrim- 
inations from the usual twofold or three- 
fold difference to a scale of Seven com- 
pounded or recombined in an Eighth, must 
be complete. It may be well, however, in 
conclusion, to make an exhibit, (more for 
future reference, elsewhere, than as a com- 
pleted demonstration at this point), of the 
power of the Principles of Alwato, the New 
Scientific Universal Language, not only to 
subserve the purposes of exhaustive clas- 
sification, but to compel the mind of the 
investigator into the perception of the most 
minute distinctions on the one hand, as 
well as of the broadest generalizations on 
the other ; so serving as an Instrument of, a 
Canon of Criticism upon, all classification. 
See for the Vowel Scale and for a slight 
account of the Meanings of the Elements of 
Speech, Universology under -Ology, and, for 
other instances of Alwaso Composition, Psy- 
chology and Tikiwa, (in this Vocabulary.) 

The Leading Elements of Speech in- 
volved in the Alwaso Namings of Theolog- 
ical ideas are the three Ainbigu's h, y, w, 



sometimes called Coalescents, and also 
Semi- Vowels, from their half-consonant, 
half-vowel character. The Meanings which 
Nature has attached to these three sounds 
are stated below, but the grounds of the 
statement must be waited for until the ap- 
pearance of other works. 

EESTATEMENT. 

It is pointed out by Proudhon that Be- 
ligion deals with Substance, Philosophy 
with Cause{s) and Science with Law. This 
is substantially the same view as that of 
Comte, who employs the terms Theology, 
Metaphysics and Positive Science for the 
three stages (as apprehended by him) of 
the Evolution of the Human Mind. It is 
held by Comte that the effort to penetrate 
Substance and Cause(s) is essentially futile, 
and that the investigation of Laws and 
Phenomena (in Co-existence and Sequence, 
Space and Time-Eelations), is the only feas- 
ible and fruitful domain of human intellect- 
ual effort. It results from the Principles 
established in this work that, while, in the 
Absolute, Substance and Cause are inscrut- 
able, so, in the Absolute, is Law ; and that, 
on the other hand, neither can Substance and 
Cause, (in that relative sense in which we 
are able to investigate any thing), any more 
than Law be banished from the field of our 
enquiry ; that in other words : Eeligion, 
(Theology), and Metaphysics will always 
remain two of the Grand and Legitimate 
Domains of Human Concernment. It is 
nevertheless true that the Dominant 
Stand-Point of the investigating Human 
Mind changes progressively, and in the 
sense pointed out by Comte ; and that the 
Echosophic (or True Scientific) Spirit has 
come to rule in this Age, and will, inevi- 
tably, react powerfully and reconstitutively 
upon all Theological and Metaphysical sub- 
jects. There will be no actual expulsion of 
any point of view which the Human Mind 
has ever occupied, but, a leaning merely, 
in predominance, to other and for the 
period, more governing Mental Positions. 
There is Inexpugnability of Peime Ele- 
ments (t. 226), Terminal Conversion into 
Opposites (t. 84), Mere Preponderance (t. 
526), and Overlapping (t.527), eveiy where, 
but no annihilation of any Point in Space or 
Drift of Procedure, anywhere. The Man 
has ceased to be a child, but the whole 



VOCABULARY. 



lxxxvii 



distinctive child-character has been sub- 
sumed in the character of the man. The 
old Point of View is not, therefore, merely 
an Event of the Fast, but is also an Elec- 
tive Element or Factor of the Present and 
the Future. 

Tiie Troto-Determinismus (The Unis- 
arus) of Universal Being, (above Chaos, 
The Indeiermiakmus of Being), is Sub- 
stance. The SeCUNDO-DeTERITINISJIUS 

(Drnsacus) is Form. {Limitation and Quanti- 
fication or Measure). The Trito-L'eter- 
miniszjus (Trinismus) is Body (or Bodies), 
the Compound Eesultaut of Substance and 
Form. Intermediate between Substance 
and Form, a Breath, inspired and expired 
as it were, between the Lips of Existence, 
is Spirit, The Sesqui-Deteritinismus (Ses- 
Quisirus) of Being (between the One and 
the Two) ; and inasmuch as " God is a 
Spirit," the Domain of Theology is Pre- 
eminently within this Spiritual Domain ; 
but inasmuch as Theology concerns itself 
in another sense, also, with Substance 
as shown by Proudhon and Comte, it has to 
do with these two Domains, of Substance 
and Spirit, respectively. 

But now, the Proto-Deteritxnismus (The 
Unismus) of the Elementismus of Speech 
(the Alphabetic Domain), above Chaotic 
Sounds, The Indeterminismus of Speech, 
is The Vowels, the Analogue of Sub- 
stance ; the Secu^tdo-Deteriiinismus (The 
Duismus) is The Abstractoid and Liquid 
Consonant-Sounds (t, k, p, etc., m, n, 1, 
r,) the Analogues of Limits and Measure ; 
and the Trito-Deteeminismus (The Trin- 
ismus) is the Concretoid Consonant- 
Sounds (d, g, b, etc.), the Analogues of 
Body or Bodies. Finally, The Sesqui-De- 
terminisxtus (The Sesquismus) in this 
sphere, embraces The Three (Semi-Vowel) 
Coalescents, Ambigu's or Breaths (h,y, and 
w), the Analogue of Spirit. The Alwaso 
or Natural Theological Terms should there- 
fore be found constituted from The Vowels 
and The Ambigu's (for Substance aud 
Spirit.) This accordingly they are, not 
without certain apparently fortuitous 
confirmations from existing languages, as 
follows : 

The three Pivotal or Fundamental Vowels 
are a (ah"), i, (ee), and o, (the Sanscrit 
Grammarians would say u (oo) for the last, 
in place of o ; the preference of o is based, 



however, on sufficient grounds expounded 
elsewhere (see " Alphabet of the Uni- 
verse.") The Artistic Order of these Three 
Vowels is i, o, a ; their Natural but Inverted 
Order is i, a, o ; (see ' Alphabet of the 
Universe.") The First of these Successions 
or Orders of the Pivotal Vowels (Domain 
of Substance or The Reality of Being) fur- 
nishes the word I,o,a (I-o-ah), which with 
the natural ingrowth of the Belated Am- 
bigu's becomes Ti-ho-wa, substantially the 
Hebrew Basis of the English Jehovah. Theo- 
logians have always suspected the presence 
of some mystical and inspired or semi-in- 
spired occult meaning in these vowels so 
combined. The opposite order, i, a, o, fur- 
nishes the word Ta,o (yah-o) by Contraction 
To, which is the Alwaso word for Satan or 
the Devil, that is to say, The Adversary, 
from the Inversion of the (Artistic or) Di- 
vine Idea. To, (the vowel short), means 
also, in Alwato, I (myself), as in Spanish (or 
in Italian Io), and Swedeuborg affirms 
that the Individual proprium, the finite 
Self-hood, is the essentially Infernal Prin- 
ciple, or that which is most remote from 
and the most completely an Inversion of 
The Divine. 

The following is, in short, a proximately 
complete list of the Alwaso namings for the 
Leading Personages and Conceptions of 
the Theological Domain. 

Y, TV, H, with the Vowel-Sounds. 

Y signifies Spiritual Centricity, Unity, 
(Integration), Selfhood, Personality, Pivot- 
ally Radiating as from a Sun-Centre or 
other luminous Point ; (Absolutoid) ; see 
" Alphabet of the Universe." 

TV signifies Spiritual Differentiation, 
Balance or Balanced Vibration, Intercourse, 
Intcrcor relation ; (Relatoid) ; see " Alpha- 
bet of the Universe." 

IT signifies Spiiut as such, diffused and 
subtly permeating ; Breath-, Air-, Ghost- 
like ; (cf. German Geiet, Eng. gust) ; Ses- 
qnoid, Intermcdiative and in turn rela- 
tional beticeen The Absolute and The Re- 
lative) ; see "Alphabet of the Universe." 

Yi (Tee), The Absolute God; The Om- 
nipresent and Eternal God (InstantiaV ; 
God in the Inmost Consciousness of every 
individual ; God the Father, the One Sole 
God; — The Jewish, Mahometan, Socinian, 



lxxxviii 



VOCABULARY. 



Unitarian Conception ; (cf. Yihowa, Je- 
hovah.) 

Note. The God-Conceptions of the older 
and less leading Eeligions of the World, 
Hindoo, Chinese, etc., have never rh-en 
into the True Spiritual Domain signified 
by the Atnbigvfs (h, y, w), The Spirit-like 
Alphabetic Domain.* 

Ye ( Ya), the (Externally) revealed God; 
the God of Testimony or of " Evidences," 
(and John "came as a Witness to bear 
Witness," etc. — John, ch. 1, v. 7) ; God 
the Son of Christian Theology ; the incar- 
nated or Human God of the Orthodox 
Conception, Catholic and Protestant ; (cf. 
Ye, zu, Je-sus.) 

Yiye (Yee-ye) (for Yi n E, or Ye = 
Yi-and-Ye), God as Father and Son, each 
personally and sensuously conceived of, in 
their mutual relationship ; omitting the 
Holy Spirit as to any distinct personality ; 
the ^pyesian Perfectionist (?) and Mor- 
mon (?) Theological Conception. 

Yie ( Yee-a), tbe Sabellian Conception ; 
the Son derived from and less than the 
Father. 

Yei (Ya-ee), The Swedenborgian Con- 
ception ; " The Lord ;" subordinating the 
Unrevealed God (The Father) to the 
Anthropic idea of God revealed in 
Christ 

Ya ( Yah), The Divide Love (and Power) 
embodied and Impersonated ; The God of 
Nature and Natural Theology ; The Su- 
preme God in a general sense, the Anti- 
thet of Yo, Satan, or the Adversary ; cf. 
the Hebrew Jah. 

Yo, Satan or the Devil ; the Adversary ; 
(o the antithetic vowel to a) ; see Ya ; he 
who, as the Serpent, (Omni-dimensional 
Progression, the Screwing, Contorting Com; 
posity of all Ways and Methods, charac- 
teristic of the Intellect), commended to in- 
cipient humanity, departure from implicit 
obedience to the First Word of God, (Gen. 

* It will be, I think, unquestionably demon- 
strated in " The Alphabet of the Universe" that 
the Hebrew (Semitic) type of lingual structure 
(language-building) is prior in the natural order 
of succession, not only to the Sanscrit (Indo- 
European), but even to the Chinese ; if not the 
oldest possible type. If this be so, the Scientific 
"SVorld will be compelled to return, in this in- 
stance, to the Old and Obsolescent Theological 
Traditionary belief. 



ii : 17), from the simplicity of mere faith, 
and urgent Intellectual Investigation, the 
eating " of the Fruit of the Tree of the 
Knowledge of Good and Evil," the sub- 
stitution of the Duismal, or Eefiective, for 
the Unismal, or Credensive Method), (Gen. 
ii : 17 ; iii : 3) ; and who, speaking as the 
opposite Hypostasis of the Divine, (the Duis- 
mal Principle), and hence as one of the Per- 
sonagesoftheGrandPrimalTheandricCoun- 
cil which had proposed the Creation of Man 
in their image (Gen. i : 26), uttered (as the 
Second or Subsequent Word of God) — first 
to the Intuition of the Woman (Unismal), 
and then, through it, to the Intelligence of 
the Man (Duismal) — this promise : " Ye 
shall not surely die ; for God doth know, 
that in the day ye eat thereof, then your 
eyes shall be opened [intellectual apper- 
ceptionj ; and ye shall be as Gods, know- 
ing Good and Evil, 1 ' (Gen. iii : 4, 5.) Man 
accordingly did eat (or began to chew, c. 
20, 21, 1. 136), initiating his new career, of 
investigation and reason, and in that day 
did " surely die " to the Primitive Eden 
Life of Simplistic Innocence, and did 
enter upon a new life of storm and trial 
and long-battling endeavor; while yet, 
from an opposite point of view, he did 
" not surely die," but his eyes were opemd, 
and, by the subsequent testimony of God 
himself (Ya). he became also as a God, by this 
very act of disobedience to the first command. 
" And the Lord God said, Behold the man 
is become as one of us, to know good and 
evil," (Gen. iii : 22). Herein, then, is the 
Complex Truth (Trinismal) from the coap- 
tation of the two prior opposite Divine 
Utterances; the Reconciliation of God and 
Satan in, the Complex Divine ; of Good and 
Evil in the Higher ulterior Good,' of In- 
tuition and Reason, in- the Composite Theo- 
logico- Philosophy of Integralism. Yo is 
predominantly, however, the lower (infer- 
nal) grade of Intellect ; Conceit, rather 
than Knowledge ; (see Wau, or the Eefiec- 
tive type, whether Internal as Intuition, or 
External as mere Co-existences and Co-se- 
quences.) This lower form of knowledge 
is angular and imperfect, self-suggested and 
without teleologic applications ; hence (per- 
haps it is, that) the popular instinct Ins en- 
dowed the same being who is represented 
in the Scriptures under the Symbolism of 
the Serpent with Earns — the symbol of An- 



VOCABULARY. 



lxxxix 



gulism, the Cloven Hoof (side-ly-sideness in 
the arrangement of Fingers) the symbol of 
Co-existences, and a Tail (end-to-end-ness in 
the succession of vertebrae), the Symbol of 
Co-sequences in Time. 

r<?0s(Yo-os),Satans— Masculoid, | Swed- 
Yoas (Yo-as), Devils— Feminoid, ) enborg 
Yau ( Yah-oo), God, in the aggregate of 
all the preceding Absolute, Personal, and 
Arbitrismal Conceptions, including even 
To, as the Impersonation of the lower and 
personally affected Intellectual Knowledge, 
mere Knowledge, (Monosphcric), as dis- 
tinguished from Wisdom {Wo, Comparo- 
logical, Impartial, which see.) 

1*. 

Hau (Hali-oo), (cf. Ger. Ranch, Bheath), 
The Holy Ghost or Spirit; see Aach below, 
Spirit, Odic Force. The Holy Trinity or 
Yihye, (= Yiye + Hau), of the Orthodox 
Christian Theology, Catholic and Protest- 
ant ; The Father, Son, and Holy Ghost, 
for which Ya (jah) may ordinarily be sub- 
stituted. 



2. 



Wi (Wee), God(s) in the Polytheistic 
Sense, Human Individuals and Qualities, 
or Attributes, deified. 

We (Wa), Laws of Nature and Cate- 
gories of the Understanding personified 
and accepted as God ; Abstractoid or Logi- 
cal Pantheism (Hegelian.) 

Wa ( Wah), Nature, in substancive pre- 
sentation, personified and deified ; God ut- 
tered in Substance ; Abstractoid or Eeal- 
istic Pantheism (Spinozan) ; An Oracle ; 
Eevelation ; Utterance ; The Dialectic (of 
External and Internal) God-Conception; 
(cf. Wa-to, a Dialect, a Language) ; exter- 
nally, Lingual, or inscribed (in Vowels and 
Consonants) ; interiorly, the Divine Love 
and Wisdom ; Spiritual Goodness and 
Truth ; the very God revealed in Worlds 
(Spinoza), or in Words, The " Word," or 
Scriptures (Swedenborg), both alike utter- 
ances, Out-trances, or Expressions. 

Wo, " Logos," (" The Word," [rationally 
considered, see Wa,] John 1:1); Logi- 
cism, The Divine Wisdom, personified ; In- 
herent Necessity and Universal Law adapt- 
ed to all Divine Ends ; Self-existent, 



Creative, Eegulative, and Teleological Des- 
tiny or Fate ; the Infinite " Idea " or Type- 
Plan of Universal Being. The Logos ( Wo) 
is inherently prior to Nature, but is re- 
pealed to us, as Truth, through the Mid- 
wifery (Socrates) of Scientific Investigation 
(the analogue of Anatomy and Surgery), 
exercised upon the body of Nature, (the 
study of the Laws of Nature), Nature 
being " the Woman," or the Femiuine im- 
personation contrasted with the Ordinary 
Theological Masculine Impersonation of 
the Divine, called God; (compare tho 
Formula "Father God," and "Mother 
Nature," by Andrew Jackson Davis) ; not 
revealed, like the current Theological con- 
ception, through "Inspiration," the Ana- 
logue of Breathing, and so of Habitual or 
Instinctual Life, and so of Physiology and 
Pathology. Logos or Law is the Bony 
Framework, and Personality and Love the 
fleshly environment of the idea. The Lo- 
gos (Wo) is the Abstract God (see -Ism), and 
is, in the sense just explained, the "Son 
of the Woman," (Eev. 12 : 5,) who was to 
be caught up to, and installed in the throne 
of God, and destined, as Science, " to 
rule the Nations with a Eod of Iron," 
(Eev. 12 : 5,) that is to say with the de- 
finiteness and certainty of ascertained 
Truth. See Logicism and Arbitrism. 

Wau ( Wah-oo), The Total Omnivariant 
God-Conception of Eationalism, the Anti- 
thet of Yau. 

Wyau ( Wyau-oo), The Simple Combina- 
tion of the Opposite Conceptions of the Di- 
vine, signified separately by Wau and Yau, 
Duismal and Uhismal, respectively; the 
resultant idea of the difficult, but not im- 
possible, reconciliation of Eationalistic 
Theology and The Theology of Inspiration ; 
a marriage which, when effected, results in 
Spiritual Prolification, " The Divine Ope- 
ration, Efficiency, or Creative Energy." 

Hwau (Hwah-oo), The Combination of 
Hau with Wau, The Eationalistic and 
The Spiritualistic God-Conception, omitting 
Yau, the Personality-Conception, as is apt 
to be done by "New Lights" or Pro- 
gressives, 



3. 



Hwtatt (Hwah-oo), nearly unpronounce- 
able, the Alwaso word for the Integral (all- 



xc 



VOCABULARY. 



sided, exceedingly Complex and Difficult) 
Theological Conception — ,God, in all the 
Aspects and Senses, of the New Catholic 
Theology; the Combination and recon- 
ciliation of Wau (the Eationalistic Con- 
ception) with Yau (the Personality-Con- 
ception) through the Intermediation of 
Hau, the Holy Spirit, (see Odic Force); 
the Infinitely Enlarged and Absolutely Uni- 
versological Doctrine of the Holy Trinity, — 
Scientific, Mediumistic, Inspirational, or 
Traditional, combined, (2, + 1, + li.) The 
utterance of the word (Hwyau) is a High 
Vocal Gymnastic Effort, especially of the 
Lips (see Universology), the difficulty aris- 
ing from the tenuity and the complexity 
of the Combination of the Sounds ; but the 
Complexity is only such as precisely to 
correspond with the complexity of idea 
which the Truth has convoluted in the 
knot of conceptions essential to a valid and 
complete Theology. It is the greatest mis- 
take of the common mind to suppose that 
the Truth is Simple; it never is so, except 
in its Pure Abstract Elements. In any Ex- 
tant Form or Substance of it, from the 
Point or Atom up to God, it is infinitely 
Complex. 

O. 
(Zero, the AntitJiet of the Positive Numbers.) 
Auh (ah-ooh), Audi or auk, inversion of 



Ban, Bauch — Negation of Spirit as an En- 
tity, cf. Gr. ouchi, or ouk, (ou) not, no, not, 
any, the No-God of Atheism, — auhini = 
Atheism ; -tni a contraction for -teni, a ter- 
mination meaning a doctrine or theory as -ski 
means Science = - Ology ; cf. San. tan, to 
stretch ; Lat. tendo, the same, and Lat. 
ten-eo, to hold, whence Eng. tenets. 

Even this final exhibit is only in the 
proximate and practical sense exhaustive. 
Vowel-Sounds are susceptible, like Colors, 
of an infinite variety of shades, each of 
which has, in theory, a distinctive shade of 
meaning ; but like the prismatic colors of 
which they are analogues, the leading vow- 
els are a very limited scale. The Con- 
sonants are analogues of the Prismatic Dark 
Bands. The less leading ones among the 
ordinary vowels, o, u, etc., and the diph- 
thongs ai, au, etc., (see Universology), are 
here omitted. 

The following i3 the Alwaso rendering 
of the first verse of the Gospel of John : 

Na,tsal,ni, a 1 Wo, n 1 Wo a sa Ya, n 1 
Wo a Ya. L ste a, nah, tsahl,ni sa Ya. 
(Pronunciation : — Nah tsal nee, ah lwo nl 
wo ah sah Yah, nlwo ah Yah. Lstay ah, nah- 
tsahl-nee sah Yah.) English : — In the be- 
ginning, was the Word, and the Word was 
with God, and the Word was God. The 
same was, in the beginning, with God. 



IT. 



Universology, The Science of the Universe. 
The Science of Principles which are Uni- 
versal, and which apply to all Parts, Do- 
mains, and Eelations of the Universe ; 
(Lat. Uhiversum, The Universe,) (t. 3, 
835, 930) ; or the Science of those Universal 
Principles, which underlie and unify all the 
Sciences, applying equally within every Do- 
main. 

The Primordial Principles of Universol- 
ogy are UNISM, DUISM, and TRINISM, 
derived from the Head Numbers One, Two, 
and Three (t. 203, 254.) But back (in a 
seuse) of these Principles, or surrounding 
and embracing them, more indefinite and 
vague, more broadly generalizing, more 
Philosophoid or in the spirit of world-wide 
speculation and conception, hence less 
Echosophic or exact, (less scientific), are, 



also, the following Pairs of General or Uni- 
versal Principles : 

1. Ordinism, and Cardlnish, the Spirit 
of the Ordinal Numbers, and the Spirit of 
the Cardinal Numbers, The Ordinary, and 
The Transcendental or Cardinary respec- 
tively ; 2. Integerism and Fractionish, 
The Spirit of the Whole Numbers, and the 
Spirit of the Fractions, respectively ; 3. Pos- 
itism and Negattsm, Positism, the Spirit of 
all Positive Numbers, as 1, 2, 3, etc., up to 
Infinity, (represented by the Absolute one), 
and Negatism, the Spirit of Zero. There is 
for each of these pairs a Third Term and Prin- 
ciple denoting the Composity and Cardinism 
of the Two Principles coupled in the Pair, 
for which our existing meagerness of Lan- 
guage and Conception lias denied any 
proper Namings; and the new technical 



VOCABULARY. 



XC1 



designations of which need not be repeated 
here ; see -Ism, Cardinism, Integralism ; 
Resume under -Ism; c. 3, t. 226. 

The Preceding three Pairs of Principles 
are the Least Definite Orders of Universal 
Principles, and for this reason, as Gener- 
alizing rather than Specific, may be denom- 
inated Philosophoid. Next above these or 
outward in the direction of Definiteness and 
Particularity, while yet also General, is an- 
other Pair of Universal Principles, In- 
equism and Equism, the Spirit of the Odd, 
and the Spirit of the Even Numbers, re- 
spectively, constituting the basis of Sci- 
ento-Philosopht, which intermediates be- 
tween Metaphysical Philosophy and The 
Special Sciences, (t. 471.) The Exactified 
Epitome of Oddess is found in the Three 
Terms of The Syllogism, A (tbe Larger) 
including B (tbe Lesser), B (the Lesser), in- 
cluding C (the Least), and A, (the Larger), 
therefore, including C, (the Least); w r hicb 
is the Essence of all (Cata-) Logic. The Ex- 
actified Epitome of Evenness is found in the 
$wasi-Syllogism of Geometry, A is equal to 
(even with) B, B is equal to C ; A is, there- 
tore, equal to C, — the Essence of all Mathe- 
matics, the Spirit of whicb is Analogic. 



Lnequism reasons from the Greater to the 
Smaller by tbe Ratio of Inclusion ; Equism 
reasons, with equal facility, from the 
Smaller to the Greater, by " Parity (L&t. 
par, Equal) of Reasoning." See Creation 
de V Ordre—Proudhon, p. 86 ; (e. 1, t. 12) ; 
Vocabulary and Index, word Sciento-Phil- 
osophy; Logic, Analogic, etc. 

Above, and farthest out, remain The 
Specific, Universal Principles (Representa- 
tive and Particularizing of all tbe other Or- 
ders of Universal Principles, namely, Un- 
ism, Duism, and Trintsm. These are spe- 
cially Scientific, (related to the Special Sci- 
ences) as contrasted with both Metaphysical 
Philosophy and Sciento- Philosophy. 

The following Tabular View of the Prin- 
ciples of Philosophy and Science represent- 
ed by these Origins of Number — the Funda- 
mental Conceptions of Mathematics — and? 
in parallel Columns, the Current Nam- 
ings for the Analogous Principles, tbe rec- 
ognition of whicb has sprung up spontane- 
ously in Philosophy and in Science, will 
add to the clearer understanding of the 
subject. Read the Tabular Matter from 
below, upwards. 



UNIVERSOLOGICAL TABULAR VIEW—MATHEMATICALLY FOUNDED. 



Mostly 
New Terms (with their Grounds). 

The Technicals of Uhiversology. 

TRINISM (Tertiism, Tritism), p (f.) ; b (v.) 

(3 ; 3d). 
DU1SM (Secondism, Deutism), k(sh); g (zh.) 

(2; 2d). 
UNISM (Primism, Protism), t (s.) ; d (z.) 

(1 ; 1st). 



Is* 



Equism, Likeness, Mathematical, Ana- 
logical. 

Inequism, JJnlikeness, Difference, Log- 
ical. 






f Ordinism, Liniar, Serial, Tempic. 
Cardinism, Groupial, Spacial. 

Lntegerism, "Wholes. 

Fractionism, Parts. 
Positism, Something, Sound. 
Negatism, Nothing^ Silence, (Zeroism) 



Mostly 
Old Terms (for analogous Ldeas). 

Current Terms in Philosophy and Science. 

INTEGRATION (Ultimates, Ultimation ; 

Arto-Peri'ection). 
DIFFERENTIATION (Medials, Sequentia- 

tion ; Sciento-Rectification). 
INTEGRATION (t. 210, 211). (Primals, 

Crude Nature). 

The True ; ngk, kw, = ; see -Ism, 1. 1028, 

Index. The Mathematical Quasi-Syllo- 

gism (see above). 
The Proportional, Ratio-nal ; mn, + — ; The 

False (or Perverse) detected. The Logical 

Syllogism (see above). 

u (ai), i, u, a, . The Ordinary, Practical. 

o (oi), e, o, a, The (Cardinary), Tran- 
scendental, Theoretical. 

au (= a, 6, u, etc.) ; The Long or Entire 
Sounds. 

au, The Short Stopped or Broken Sounds. 

The Positive; Vowels (&Conson.) i t. 115, 

The Negative; "Paused "Spaces." \ 263,742. 



XC11 



VOCABULARY. 



Positism, at the bottom of the preceding 
Table, corresponds with Sound(s), Vowels 
and Consonants, and Negatism with the 
successive Silences intervening, denoted 
by what the printers call " spaces," which 
equally with Sound or Sounds, constitute 
one of the Factors of Speech. 

Next above, are the two pairs of Philoso- 
phoid Universal Principles relating to the 
Whole and the Parts (Objective and Sub- 
jective) of the Subject-Matter of the Uni- 



verse, and to its twofold Matrix, Time and 
Space, Ordinal and Cardinal, respectively. 
These have Vowelism for their Analogue 
in Speech. (See subsequently Equism and 
Inequism.) The Vowels are employed with 
their general European Values, not as pro- 
nounced in English, the English pronun- 
ciation being exceptional, perverted and 
inconvenient. The key to this standard 
method of pronouncing the Vowels is ex- 
hibited in the following Tabular View. 



KEY TO THE PRONUNCIATION OF THE VOWEL-SCALE. 



i = ee in keep. 

e = a in paper. 

a = a in mare, or short in man. 

a = ah ! a in far. 



u = u in curd, or short in cut. 
o = aw in aw-i'ul, o in nor. 
o = o in noble. 
u = oo in pool, or short u in put. 



DIPHTHONGS. 



iu = ew in few, or u in wnion. 
ai = ai in aisle, or i in pine. 



oi = oy in hoy. 

au == on in house, (Ger. au in Haws.) 



Note. The Scale of Simple Vowels here 
given is found to be fundamental — these in 
other words to be the Primary Vowels to the 
number of Eight ; but the Universal Vowel 
Scale is then variously abridged, enlarged, 



or modified, for different purposes, for the 
details of which occurrences see "Primary 
Synopsis of Universology," "The Alpha- 
bet of the Universe " and the "Universal 
Alphabet." 



The Grand Universal Proto-DETERMiNig- 
mus of Phoneticism ( Alphabetics) and hence 
of Speech, is, the Vowels, the Consonants 
being the Secundo-DETERMTNisMus, and the 
Syllable (the Elementary Word) being the 
Trito-Determlnismus, the whole contrast- 
ed with Confused Sound, the Indeterminis- 
mus of Speech. The Vowels are in char- 
acter Substancive, and the Consonants 
Morphic. The Grand Universal Proto- 
Determtnismus of Form is Dimensionality. 
(The Dimensions, as Length, Breadth, etc.), 
the Secundo-Determinismus being Di- 
rection, and the TEiTo-Determinismus be- 
ing Figure or Specific Shape ; the whole 
distinct from Indeterminate Form, t. 509. 
So, The Grand Universal Proto-DETERMiN- 
ismus of Number consists of the various 
Numerical Series, as Cardinal, Ordinal, etc.; 



The Secundo-Determinismus being The 
Functions of Positive Numeration (as The 
Sum and The Difference, etc.). The Trito- 
Determinismus of Numeration is, then, 
the Statement and the Operation of Sums, 
or Problems, which are the Specific Ana- 
logues of Figures or Shapes in the depart- 
ment of Form. All of these are contrasted 
with the Indeterminismus of Number 
(One, Many, All), t. 510. 

The Inherent Meaning of the?e Vowel- 
(and Diphthong-) Sounds may be cursorily 
exhibited as follows : 

The Vowel-Sound i, the Central one, and 
the most slender, of the Vowel-Sounds, is 
produced by being, forced through a narrow 
lengthwise groove made by hollowing the 
surface of the tongue into a tube, somewhat 
as a wire, in being manufactured, is drawn 



VOCABULARY. 



XC11L 



through a small opening. It is, therefore, 
Lengthwise, Protensice {Forth- Str etching) , 
or For -e-and- Aft-tending, in directiou and 
character. It is, thus, the Analogue of the 
Dimension of Length in respect to Form, 
and of The Ordinal (or On-going) Series of 
Numbers, in respect to Number. 

The e, flattens the tongue, and even 
stretches the outer angles of the mouth, 
sidewise, and horizontally, and in opposite 
directions, (hinge-wise), looking to the 
Cardinal Points in the Horizon; see Car- 
dinism. It is the Analogue of the Dimen- 
sion of Breadth, and of the Cardinal Series 
of Number. 

The a (it is not necessary always to pre- 
serve the same order in speaking of the 
vowels) opens the mouth wide and fills, as it 
were, the- Height-and- Depth (The Thickth-) 
direction of the cavity. It is as if a crayon- 
stem or other stick were set up endwise 
between the jaws. This Vowel-Sound is 
the Analogue of the Dimension of Thickth, 
the Diametrical (or through-the-middle) 
Dimension or Direction. Primarily and 
typically ; it, (a), denotes Diametrical 
Direction in the Standard or Standing 
Sense, the Relative or Ordinary PERPEN- 
DICULAR adjusted to some Base Line, or 
Base Level Plane. It is the Analogue, 
Numerically, of the mere Cumulation of 
Units, the Substance-Matter of Sums, 
Thickth (Perpendicularity) corresponding 
with the Heap, Pile, or Cumulus, as the 
Type, par excellence, of Substance. 

This Dimension corresponds with Sub- 
stance, or the Brawn, as that within the 
Unit which is distributed by Fractionizing 
or Sectionizing, and so of that within the 
Individual which is amenable to Ethical 
Laws, (c. 5, t. 5, t. 314). Sociologically, it 
holds a certain relation to Substance or 
Individual Wealth, and with Res Publica, 
or the wealth of the community — the Com- 
monwealth. 

The a, which is characterized by Eng- 
lish grammarians as the flat a, holds the 
same relation to Horizontality, the Flat or 
Level Surface (Basement Membrane) etc., 
and to Thinth the antithet of Thickth, 
which a holds to Horizontality and Thickth. 
If a,bo, the a-body, be a Cone (the scien- 
tized Heap or Cumulus) then a,bo is the 
Truncated Cone, which by repeated trunca- 
tion becomes thinner and thinner till it is 



a mere surface — whence a signifies gener- 
ally Attenuation in the several senses of 
that word. 

Length, Breadth, and Thickth (i, e, and 
a) are the three true or proper Dimensions, 
the three primary Axial Determinations of 
Extension ; what remains to be represented 
by the remaining vowel-sounds is more 
strictly Aspectual Presentations, such 
as are denoted by the terms Up and Down, 
Fore and Aft, Right and Left, (and 
certain more special inclinations between 
these, indicated by rarer or exceptional 
vowels (see Primary Synopsis, t. 95). In 
this sense o denotes Up, u Down, o Fore or 
Front, a Back, ai Left, and o\ Right. 

The grounds upon which these assign- 
ments of meaning are made cannot be fully 
expounded here. See Primary Synopsis, 
t. 110-120. As Aspectual Presentations 
these remaining vowels, after the more 
Elementary i, e, a, will receive especial 
consideration elsewhere. At this point, 
they will be, themselves, also treated as 
Dimensions, in an inferior sense, or as Di- 
mensions of a Secondary Order. 

It requires close thinking to reveal the 
fact that The " Reality " of Form (its 
voweldom) consists of these Diameters and 
Aspectual Presentations, of which the Bulk 
or Magnitude and the Configuration or 
Figure are then the " Limitation/' (the 
Consonantality). The Reality of Substance 
and Body is known technically with the 
metaphysicians as u that which is given,' 1 '' 
namely within the Beat or Domain of Ex- 
istence. Per contra, the Reality of Form 
or of Limitation itself, which is antithet- 
ically related to Substance, consists of 
Diametricism (through-the-centre-ism — that 
which is inmost) and of the way in which it 
gives or presents itself outwardly — the Faces 
or Facets (of which Outline and Figure are, 
in turn, the Limitation). A subtle testi- 
mony to the accuracy of this analysis oc- 
curs in the French phrase donner sur, to 
give upon, which is applied to the front or 
any other outlook of a house, as les fenetres 
qui donnent sur la rue, the windows 
which look out upon the streit; d/>n- 
ner sur le nord, to look or face towards 
the North — literally, which give upon the 
street, to give upon the North. 

The bastard Vowel-Sounds u and o re- 
peat the primitive i and e in this broader 



XCIV 



VOCABULARY. 



and vaguer sense ; i and n coupling with 
each other Protensionaily, and e and o Ex- 
tension a^y. 

The so-called Natural (or Neutral) Vowel, 
:he least modulated of all the Vowel- 
Sounds. It is the result of merely permit- 
tine the sounding breath to flow, without 
effc rt, through the un-tensed vocal canal of 
: .itire mouth, whence it is elongate, like 
i; but unlike it, it is jluxional, lax. 

. and pre-eminently liquid. This \ :~r- 
is the 3ommon solvent of all the other 
Vowels. All of them fall back into it, es- 
ly in English, when relieved of the 
accent, (or affected by r), as in fir, con- 
: . hono/*, m^rrh, etc. It is the Ana- 
logue of the Stream or Current of Tmz th : 
Forth-and-Downward-teuding Dimension 
i I tree :' :>n, on which we may bestow the 
name of Pjebofkhbeoit, pro. forth, pendo, 
to HA\ft, as the tendency of fluid to find 
a lowir level.) It is the Analogue of this, 
as a Quam-Dimeneaon, in respect to Form, 
and c _ _ r £s in Mathemati:?. 

The o is the most expanded or mouth-fill- 
ing of all the Vowel-Sounds, but has a 
general upward tendency (the opposite of 
«), which gives the peculiarly solemn and 
impressive jffeei :: the words awe and aw- 
f '. as if there were a lifting of the Voice 
towards Heaven. It is the Analogue of 
7%e Oot ig Dome of Space, contrasted 

with the Flux of Time u), and hence of 
the Firmament, braced as it were by 
" rj sntry of the Dome : of the Quasi-Di- 
ilz>~siox' which may be name :. S 

Lat. super, aeove ; dream, 
aeotjvd : ferro, to caret, or ivfATrp to go) ; 
and finally of .... or The Permanent 
or changeless Numbers, in Mathemati:-. 

Finally, the o and u reproduce the a and 
o. in a Purer and Clearer, less Vague, and 
consequently More Perfect Manner. The 
o rounds and moderately projects the lips, 
exhibiting a Clock-face or Disk-like Pro- 
tuberance or Prominence, like the Pro- 
spective, Frontoscopic, Mirror-like or 
Bonn led View or Portion of the Open Sky, 
which is seen at any one time, as we look 
out upon the world. The o is the most 
Overt and Prescniatiie, or Obvious, as to its 
Conformation, of all the Sounds, (whether 
Vowels or Consonants.) It is that to the 
shape of n-hich we first direct the attention 
of the child in giving him an idea of the 



production of Sounds. Its significance is 
PeospectIvc /. Aspect, Cleav. View. Ee- 
flect or Eeflexiox-. at Eig nt- Angles, or in 
Full-Face Presentation to the Face of the 

river, mirror-like, or glassy ; The Face 
of Day. Day ; Idea. Ideal: Theory, Gr. 
tkeoreo, to look at. view, behold.) It re- 
peats the Dome-like Vacancy of the o, as 
the adjusted E: _:-:;: e or Aspect of the 
Dome repeats the Dome. It denotes par- 
allel Face-to-face-ness with the Observer, Ke- 
fiexioa, Claritude, Ideality. It is the Ana- 
logue, Dimensionally, of the Double and 
Exact Quasi-jyiMCHSLGs, produced by a 
Perpendicular crossing the Horizontal at 

: Angles, making the basis of ah Pare 
Geometrical Adjustment, on which may be 
conferred the term Prospective, (as con- 
trasted with Perspective, ~;e below); and 
then of the Pure or Unapplied Mathema- 
tics generally. 

The u protrudes, while it contracts, the 
Lips, somewhat more than o. into a prop&r 
Cylinder, Tube, Vagina, or Sheath; Con- 
vergo-Divergent, Eke the Interior Per- 
; active sfthe Nave »fa Church, or of any 
Centering Passage-way. Its Bigi icance 
or Symbolism is a Double Etcllstsm:. the 

Ige-Form, in Adaptation to Mxcelot- 
ibm and Movement ; Declension, or Fall- 
ing-aicay from P% s Linen H jrfiom 

thei 7 - "-F .. Prese : Hon of o; Deviation 
from Clearness, hence Obscueitt as of 
1' \- : Pbachce or The Feactical ; (with 
its mixed Contingencies or IndistinctL 
It repeats, in an especial, and more positive 
or real sense, the Currental Protension of 
u. It is the Flow or Flux of Time in f 
~by Actuality, F\. I , Usee Movkmkht; 

Practice as contrasted with Theory ; The 
Z p-: '' las against The Pure Ideal. It 
declines from the full-faced- ness of the o, 
(as u declines from o, and a from a). It 
counter-parts the o : is analogous, therefore, 
with P '-/. Shadow, and Night, and 

Numerically, with the Applied Mathema- 
tics made turbid or Impure, darkened, as 
it were, by considerations not purely Ma- 
thematical. It denotes, in respect to Form, 
withdrawing into ike Distance, through, as 
it were, a Vista of Obscurity and Mystery ; 
Investigation and F ~ ;. as con- 

trasted "tt-ith P : Thee ; The "Way. of 
which o is the Gatz: the Doing, of which 
o is the Ideal Conception, and the Fnticing 



VOCABULARY. 



XCV 



Invitation. As a Dimension, it is, there- 
fore. Perspective, and is the Analogue of 
the Impure Mathematics, 

The Diphthong iu combines the slender 
centering i with the tubular u, as Piston 
and Cylinder ; or like the Serpent with his 
tail in his mouth, the Egyptian symbol of 
Eternal Generational Succession. It has a 
general relation to Coition, Copulation, 
Conjunction and Generation, and also to 
Median Lines or Linear Centres. It is 
allied with the Gnomon of a Dial or with a 
Perpendicular let fall from the Apex of an 
Isosceles Triangle, with the legs of the 
Angle equated in their divergency on either 
side of the Eadius ; or with a Eadius Vec- 
tor, whicli is at each successive instant 
such a Eadius relatively to a new Isosceles 
Angle ; and hence with the Equatorial Idea. 

As a Dimension it may be denominated 
Ecliptica-Equatoiiism. It is, then, the 
Analogue of the Generation of a Line by the 
Movement of a Point, but Typically and 
representatively, of the Ecliptical Line, by 
the Successive Points occupied by the Sun 
m his passage along the Ecliptic, his track, 
diverging alternately to the opposite Sides of 
the Equator as the Central or Median Cleft 
or Cleavage of the Planet. The Correspond- 
ing Numerical Analogue is the Calculus of 
The Generation of Lines by the moving 
Point, and typically, of the Sun's Track. 

The ai combines the a, for Substance or 
Matter, and hence weight, with i for Centre, 
and refers to the Centre of Gravity or to 
the Solid Material Globe-Form, as con- 
trasted with the Vacual (mere-Space) Globe- 
Form represented by o\. (See below, and 
Fig. 3, Diagram No. 44, t. 653.) It is the 

Analogue Of OmNI-DIRECTIONAL Perpen- 

di ttlaritt, (or of the Convergency of all 
Relative Perpendiculars upon a Common 
Centre); or of, in other words, the All-Sided 
Convergency of the Lines of Weight. 
Hence it denotes the Solid Orb or Planet ; 
the Earth or Footstool ; and is the Ana- 
logue of The Fundamental or Lower Ma- 
thematical Domain, (Instance the four Fun- 
damental Rules of Arithmetic.) 

The oi combines the o for the Expansive- 
ness of Space (in its simple appearance a 
Dome overhead, see o) with i for Centre, 
(implying the completed globosity of Space 
around a Centre). It denotes the Omni-di- 
rectional Expanse of Space surrounding the 



Atom, or Planet, or Individual, which or 
who occupies the Centre ; or the All-Sided 
Convergency of the Lines and Concentric 
Planoids (Onion-like, " The Spheres,") of 
the Immense Globe of Space, upon its own 
Centre, which Centre is, however, situated 
— Absolutely viewed — at every Point hap- 
pening to be that observed, or that of the 
Observer ; independently, however, of the 
governing circumstance of Weight or 
Gravity involved in ai. Relatively, some 
given Point may be The Centre of Space par 
excellence, and by Analogy should be so. 

The oi is the Analogue, Dimensionally, 
therefore, of Omnidirectional Expan- 
siveness, or Divergency, and of the All- 
embracing Heavens ; and, Numerically, of 
the Higher and Ilhmitable Mathematics. 

The au unites The Substantive Reality 
(Substance) of a with TJte Practical l\fove- 
ment or Wedge-like Propensity to Movement, 
of the u. It denotes the Individualization, 
but, at the same time, the Aggregation of 
the Meanings of all the Preceding List or 
Scale of Vowels and Diphthongs, hence 
Omni-varia-directional Existence-and-De- 
velopment; still, however, as Indetxrmi- 
nismtjs, or as The Reality, as distinguished 
from the Limitation, of Being ; Limitation 
requiring for its exposition the Consonant- 
Sounds, which constitute The Di.t;rminis- 
mus of Speech. The au is the Analogue, 
Dimensionally, therefore, of All the Above 
Described Dimensions, first differentiated 
from each other, and then recombiued. For 
this Omnivariant Compound Dimension 
we ma3 T adopt the technicality Omni-yaria- 
Dirixtioxality ; or, in respect to Num- 
bers, Omni-varia-Seriation. It should be 
constantly borne in mind that The Nu- 
merical Series, as Cardinal and Ordinal, 
Integral and Fractional, etc., are the Ana- 
logues of Lines of Direction. 

The following Tabular View, or Dia- 
grammatic Table of the Symbolic Forms of 
the Twelve Radical Dimensions of Form, 
(a portion of the Alphabetics of Form), with 
the Twelve Vowel-Sounds which form the 
corresponding class of the Radical Elements 
of Speech (a portion of the Alphabetics of 
Language), will aid the student in his first 
apprehension of this New and Recondite 
Development of Science, the Echo, Corre- 
spondence, or Scientific Analogy, of the Ele- 
ments of all the Departments of Being. 



XCV1 



VOCABULARY. 



.01 



(DIAGRAMMATIC) TABULAE VIEW. No. 1. 

Lengthwiseness, "Fore-and-Aft-ness ; (LENGTH.) 
j; (Tne Absolute Perpendicular.) (See Note No. 1, at End of tins Table.) 



/, 



*/ 




Gidewiseness, Side-by-Side -ness ; (BREADTH.) 
(The Absolute Horizontal.) 



a 



Grand Central Elevation - ; Standardism ; 
(THICKTH.) 
(The Relative Perpendicular.) 



V 



Grand Level; Surface-Level; (Tkinih.) 
(The Relative Horizontal.) {Galvanic.) 



\ 




General Elevation ; Swell ; Dome-dom. 
(The Superincumbent Firmament of Space.) 
(Supercircumferentiality — Aerial.) 



^ 



u 



Gradation; Degree : Ccrrental PrBsiDENCE. 
(The Flux or Flow of Time — Aqueous.) 
(Propension ; Successive Water Levels.) 
See Note 2, at the End of this Table. 



VOCABULARY. 



XCVii 




Non-Inclinish ; (Ab -inclinism) ; Eecti-positio:,'. 
(Proto- fuci-Dimensionulity.) 
{Prospective, Frontoscopic, — Luminous, Clear.) 



Inclinisji ; (Bininclinism.) 
(Convergo- Divergent Cruciality.) 
{Perspective — Shaded, Obscure.) 




aTebianism; (Equatorism.) 

(Midway, the Equatorial Cleavage and Pro- 
duced Line.) 
(Nuptialism; Unition of Hemispheres. ) 
(t. 322-323.)— Calorific. 



SlJBDOMNANCE. 

(Feminoid Type of Structure.) 
(t. 990, and Egg-Diagram, do.) 



S OTERDOMINANCE. 

(Masculoid Type of Structure.) 
(t. 990, and Egg- Diagram, do.) 



Pig. 1. 



Fie. 2. 




Omnivaria dimensionality. 
(Eesume of all the Dimensions.) 
(Eepresentatively The Serpent(ine). 
(Elaborately The Human Figure Outline.) 



Note 1.— From the Centre of tie Earth every Eadius going out from it is Perpendicular, 
no matter what its Direction may he. This is what is meant by the Absolute Perpendicular. 
It is the same with Radii from any Centre, and, in fine, with any Line viewed or considered 



XCVlll 



VOCABULARY. 



in its Lengthwise or Protensive Direction or Aspect. It is then Perpendicular to the point 
from which and to which it extends. Absolute Pebpendictxakitt may, therefore., be defined, 
(with some danger of shocking the Mathematicians) as Perpendicularity to a Point, while 
Relative or Ordinary Perpendicularity is Perpendicularity to a Base Line (or Plane). Abso- 
lute Horizontality holds the same relation {mutatis mutandis) to Kelatiye Horizontality. 

Note 2. — These two Vowel-Sounds, u and o, together with some minor related shades of 
Sound, I denominate Bastard Vowels, and represent them by the Bastard or Italic Letters. 
So the Quasi-Dirnensions which they represent are Bastard or Neutral Dimensions, or rather 
Aspects, of the Space-and-Form Domain. They are, therefore, only admitted to rank among 
tiie Dimensions by a kind of license, somewhat as we speak of the Neuter Gender in Grammar, 
as if it were really one of the Genders, whereas the expression means, literally, of Neither 
Gender. The following Seriated Evolution of the two Varieties of Symbolic Form which are 
Analogues of these two Vowel-Sounds, derives them from a single Section (or Cutting) of the 
Great Globe of Space, as by the Plane of the Horizon. 




Note 3. — Strictly, or elementarily, the three Pivotal Vowels are i, a, o, (or u, see mention 
of the Vowels under Theology, under -Ology) ; but, actually or practically, (in Elaborismus), 
The Grand (working) Trinity of Vowels is a, o, u, (see w.Tikiwa). These are, in turn, collec- 
tively represented by the Final Grand Diphthong, au, (ah-oo), which thus becomes repre- 
sentative, also, of the whole Vowel-Scale, or sums up, in other words, all the vowels from i to 
u inclusive, in this single expression. Accordingly, all the Preceding Elementary Dimen- 
sions (and Quasi-Dimensions) are summed up and represented, in the Final Complex and 
all-Representative Dimension signified by this Diphthong. Length (i), Breadth (e), Thickth 
(a), Proceclence (u), etc., culminate in the Undulatory Spiral, the Type of which is the Serpen- 
tine or the Convoluting and Contorting Form of the Serpent, interpermeatin gj (Co-existen- 
tially and Co-sequentially) all Existence whatsoever, as the Rational Element of Being, (see 
Yd under Theology, under -Ology). " Now The Serpent was more subtle than any beast of 
the field which the Lord God had made." (Gen. 3 : 1). The Serpentine is therefore the 
simplest abridged Symbol of this Dimension, indicative of Undulating and Contorting Move- 
ment of the body along the Median Line, or of the Ecliptic along the Equator, in the Fructi- 
fying impregnation of the Earth by the Sun. The more Complex Symbols (Fig. 2 and 3) 
exhibit the Particular Symbols of the Primitive Dimensions more explicitly, in combination, 
and evolve the general outline of the Human Body. 



These Geometrical Types have, then, 
their Numerical Analogous Types, as pre- 
viously described, and their Lingual Ana- 
logues (The Vowels) as both described, and 
as shown, in the Table. There are thus 
several Analogous ranges of fundamental 
ideas, which relate, in other words, to Form, 
to Number, and to Language respectively. 
Language is merely the Interpreter of the 



other two. Number and Form (Arithme- 
tic and Geometry) are the Fundamenta of 
Mathematics, as the Mathematics are The 
Fundament urn of all Science. Precisely 
these Ranges of Ideas, the Origins of the 
Mathematics and of Speech, in a general or 
Phihsophoid Sense, are, therefore, a very 
elementary field for Comparology or Ana- 
logy. Let us now assume Wa, as a root, 



VOCABULARY. 



XC1X 



to denote Language, Numer, (Noom-ar), for 
Number, and Aforphe, for Form, (the 
account of the claims of these roots, or their 
justification, must be deferred), and then 



by Prefixing the termination -io,(pronounced 
ee o) nearly synonymous with -ismus (see 
-Ismus), the Following Series of Alwaso 
Words will be evolved. 



Lingual ; Towel-Alphahciic 
Domain-?. 

Wa-i-io (Wah-ee-ee-o), etc. 

Wa-e-io 

Wa-a-io 

Wa-a-io 

Wa-o-io 

Wa-i*-io 

Wa-o-io 

Wa-u-io 

Wa-iu-io 

Wa-ai-io 

Wa-oi-io 

Wa-au-io 



TABULAR VIEW No. 2. 
Morphic Dimensions. 

Morf-i-io 

Morf-e-io 

Morf-a-io 

Morf-a-io 

Morf-o-io 

Morf-w-io 

Morf-o-io 

Morf-u-io 

Morf-iu-io 

Morf-ai-io 

Morf-oi-io 

Morf-au-io 



Numerical Series or Domains. 

Numer-i io. 

Numer-e-io. 

Numer-a-io. 

Numer-a-io. 

Numer-o-io. 

Numer-w-io. 

Numer-o-io. 

Numer-u-io. 

Numer-iu-io. 

Numer-ai-io. 

Numer-oi-io. 

Numer-au-io. 



Wiio means, really, all the i- (ee) vowel 
department of Language ; what the type- 
setter has before him in his i- (ee) box, in 
his case. This is the Lingual Analogue of 
all Possible Numbers in the Ordinal Series, 
and of the Dimension of Length in respect 
to Form ; and so through, in respect to all 
the words in the three columns. Change 
the terminations to -ta or ia, and we name 
the Abstract Principles, reigning in these 
Domains, nearly as by the use of -ism and 
-rrr. (See -Tsm.) A thousand other vari- 
eties of words are built of these same 
materials, exhausting, in representation, all 
the possible demands of Analogy, in con- 
nection with these fundamental ranges of 
Ideas. 



It is to the Vowels, therefore, The Lin- 
gual Indeterminismus, to which we are to 
look, for the formation of Alwa(to)so terms, 
to denote The Dimensions of Space, The 
Morphic Indeterminismus, and The Nu- 
merical Series, The Indeterminismus of 
Number; the Coincident Subdivisions of 
each of the Three Domains being, in ac- 
cordance with the Principles of Universol- 
ogy, Analogues of each other. The Mean- 
ings Analogous with the Vowels, in these 
Two Departments, Form (Dimensions, In- 
determinate Form), and Number (Numeri- 
cal Series, Indeterminate Number), may 
now be tabulated as follows : 



TABULAR VIEW No. 0. 



1. Alphabetics. 
i, (ee,) 

e, (a,) 

a, (ah,) 

a, (a in mare, man,) 



2. Form: 

Length, Protension, Fore- 
and-Aft-ness. 

Ereadth, Side-wise-ness, (Ex- 
tension, Level.) 

Thickth, Height and Depth, 
(Gravitation.) 

Thinth, Inclination, (Taper- 
ing to an edge, Diagonal.) 



3. Number. 
The Ordinal Series, (t. 155.) 

The Cardinal Series. 

The Fractional Series. 

The Integral Series. (The 
Interspaces combining the 
Parts.) 



c 



VOCABULARY. 



1. Alphabetlcs. 
«, (u in curd, but,) 

o, (aw in awful,) 



o, (o in pole,) 

u, (oo,) 

iu, (ew in few,) 
ai, (i in pine,) 

oi, (oyinboy,) 
au, (ah oo,) 



3. Form. 

Propension, forth-and-down, 
as the Flux of the Fluid in 
the Stream. 

Supra - clrcum - ferentiality, 
Convergo-divergent Ascen- 
sion, Dome-like, (braced 
and standing) ; as of Aerial 
Edifices or Constructions. 

Prospective, Frontface-ness, 
(Clock-face, Specialism.) 

Perspective, Vaginism, (Vis- 
ta.) 

Pistona-Cylindricity. 

OmNI-PeRPENDICULARITY, 

(Earth, Pediment, Basis.) 
Omni-Circum-ferentiality. 
omni- varia - clrc cm - ferenti- 

ALITY. 



3. Number. 

Fluents, (Fluxions) among 
lumbers. 

Constants, among Numbers. 

The Pure Mathematics. 
The Applied Mathematics. 

Mathematical Generation. 

Mathematical Fundament- 
ism. (First Eules. ) 

Mathematical Expansionism. 

Mathematical Omnivariant 
Indeteeminism us. 



These same stems stripped of all Prefixes 
and used in their most Generalized Mean- 
ings furnish the namings of our most 
General and Vague, but yet most inclusive 
and important Conceptions of the divisions 
of the Universe of Space ; such as Earth, 



Heaven, and Hell. The h-sound signifies 
Spirit, (breath, folitus), and when pre- 
fixed determines the meaning as Spiritual 
rather than Temporal or Mundane. The 
following parallel Series of leading Cos- 
mical Ideas result. 



TABULAE VIEW No. 4. 



1. Mundane. 

Ho (Ee-ee-o), The Absolute (World.) 

Eio, (etc.), The Eelative (World.) 

A\o The Ether(1u]) World. 

Aio, The Material World ; The Earth ; 
Mundus. 

Z7(h)io, The Transient or Temporary World; 
Sub-lunary, downward-tending. The 
Earth beneath ; Abdominal. 

0(w)io, The Permanent or Eternal World; 
The Astronomical Heavens, above. 

Oio, The Theoretical, or Ideal World ; 
Speculative, Transcendental, Cardinary. 

Uio (u = oo), The Practical or Seal World ; 
Commonplace, Ordinary. 

Iuio, The Cosmog-onio World ; The World 
of Conjunctures, Epochs, Climacterics, 
Generations, etc. Periodic Impregna- 
tions and Births, or Creations. " Pan- 
genesis." 



2. Spiritual. 

Hiio, The Intuitional (World.) 

Heio, The Eational (World.) 

Hzio, Hades. 

Haio, The Natural (Spiritual) Heaven(s.) 

Httio, Hell ; The Hells. 



Hoio, Heaven ; The Spiritual Heavens. 

Hoio, The Divine Human, Ideal, Pure, or 
Typical Human World, (Ho-li, or Holy.) 

Hnio, The Actual (sin-stained) or Impure 
Human (World.) 

Hiuio, The Extatic World, or World of Bliss ; 
Swedenborg's Idea of the essential na- 
ture of Celestial happiness, as consisting 
of Espousals, Exquisite Conjugiality, and 
Perpetual Spiritual Prolification. 



VOCABULARY. 



CI 



1. Mundane. 

Aiio, The Earth-World, ensphered ; or the 
Universe of Orbs, and itself as an Orb of 
Matter, pivoted on a Centre of Gravity ; 
like the Earth- World. 

Oi'.o, The Circumambient Space-TV orld, en- 
closing the Earth- "World; or The Uni- 
versal Globe of Space which repeats 
that idea, The Astronomical Heavens, 
around, (t. 000.) 

Auio, The Universe at large, vaguely differ- 
entiated and distributed into all the 
(above specified) Generalized and Inde- 
terminate Aspects of Being, these all uni- 
fied, by Combination, into the larger Uni- 
variant Composity ; The Universe, or the 
World, in the most Indeterminate Sensu- 
ous and Va<?ne sense. 



2. Spiritual. 

Haiio, The World of "Ultimates." The 
Outer Material W T orld from the Interior 
or Spiritual Point of View. The Foot- 
stool ; The Pedimental World. 

Hoiio, The Celestial Heavens, (Spiritual.) 
The Complete, or Pivoted and Cardin- 
ated Omni -radiant and Omni-conspherical 
Heavenly Order. 



Hauio, The whole of "The Lord's" Domin- 
ions, Celestial, Mundane, Intermediate, 
and Infernal, distributed and yet united, 
in the larger Composity of the Divine 
Plan, Speculatively, Dogmatically and 
vaguely conceived of, rather than scien- 
tifically defined. 



The following table shows the same roots with the termination -ma, to denote, Mass, 
Substance, Wealth of Materials. 

TABULAE VIEW No. 5. 



Ima (e:-mah), E> t titt ; Force centering the Monad, Vital Energy. 

Ema (a-mah), Belation ; Lateral Adjustment; (Lat. re, and Zatus, Side.) 

ima (a-mah), Ether ; The Second or Kefined Form of Matter. 

Ama (ah-mah), Matter ; The First or Gross Form of Matter. 

Uma (wh-mah), Temporal. Alatter(s) — related to Time, (Sublunary \ 

= under the Moon.) I (c. 2, t. 9.) 

0ma(aw-mah), Spiritual Matter(s) — related to Space, (Supernal.) ) 
Otna (o-mah), Theory ; Pure Abstract, or Ideal, Being. 
Uma (oo-mah), Practice ; Mixed, Turbid, Obscure, Dubious, Eventuation. 
Iuma ee-oo-mah (ExPERiEXCE(iment) ; Vital Energy(i) penetrating the closed but 

opening passage-way of Life(u) ; the Perpetual Orgasm of Existence. 
Aima (I-inah), Ground ; The Nucleus or Solid Core of Existence. 
O'vna (oy-mah), Environment. 
Aurna (ah-oo-mah), Materials, Protopragmata, F, Substancioid Elements of Being. 



The fklenio- Abstract Conceptions, prim- 
arily or fundamentally Unism, Duism, and 
Trinism, and the Determinismus of N am- 
ber, (the actual naming of sums by their 
constituent Numbers) call into requisition 
the Consonant-Sounds, which must be 
summarily dismissed here, with the single 
remark that all Consonant-Sounds resolve 
themselves upon Ultranalysia into the t, h 
and p, which are Unismal, Duismal, and 
IHniamal, respectively. The t denotes the 
Union or conjoining of Distinct Units, (the 
Union cf Units into Unity), k the cut or di- 



vision between Units (or parts of a Unit so 
converted into new Units, the Division of 
Un-it, or Un-iVy into Vn-its) — both Elemen- 
tary Ideas ; and p, at the Lips, the Head of 
the Mouth, denotes the Cardinism of the 
Meanings of t and k, in a hinge-wise Mik- 
ton or Composity, Univariant ; (the Sepa- 
ration and Union, in this Contra-posited 
double type of existence ; the Cardinated 
or hinge-wise relation of Unition and Di- 
vision, k + t) ; see -Ism, Cardinism, and 
Uni variety; and "The Alphabet of the 
Universe." 



Cll 



VOCABULARY. 



THE VOWELS NUMERICALLY; IN DECIMAL NUMERATION. 



The Order of the Vowels is varied almost 
infinitely to subserve different uses, but 
always in accordance with an underlying 
law of Analogy, which is sometimes ob- 
vious, and sometimes waits to be discov- 
ered. Used to denote Decimal Numera- 
tion, as in Chemical Nomenclature, for 
example, a Nine- Vowel Scale is required, 
with also a sign for Zero, (a Decimal Scale.) 
In the Eight- Vowel Scale, best adapted for 
printing the English, and for the General 
Lingual Basis, (carried up to 12 by the 4 
common Diphthongs, see the first Tabular 
View), the bastard vowels u and o, (u7i and 
aiv), and also the bastard vowel a (a in 
man, mare), are admitted, and these occur 
in the middle of the scale. But to consti- 
tute the Decimal (twice-five) Vowel-Scale, 



the 5 Pure Vowels a [ah], e [a], (i [ee], o, 
u [oo], occur first, as 1, 2, 3, 4, and 5, re- 
spectively ; then o and u (in this order) for 
6 and 7 ; and finally ii (Fr. u), and o (Fr. 
eu in \eux, and Ger. ce in G^the), for 8 and 
9. The k (for cut-off, exclusion) follow- 
ing and adjoined to the vowels is then Zero, 
so that ak is 10, ek is 20, etc. But since u 
and 6 are un-English Sounds, those who 
do not know them, or who find them diffi- 
cult, may use as substitutes (y)iu for u, 8, 
and ai for 6, 9. The following Sche- 
dule exhibits this Decimal Vowel-Scale 
with the Numerical Values of the Vowels 
and their Geometrical Types with some 
slight modifications of these last, the 
grounds of which, generally, it is unim- 
portant to explain. 



(DIAGRAMMATIC) TABULAR VIEW No. 6. 



A, One, Substance, Materiality, Natural Reality : — a, bo, a Heap, 
Pile, Cumulus. 



E, Two, Relation, Assistance (Ad-sistence), Adjunct-Thing(s) ; — e,bo(s), 
Wing, or Wings. 

Note. The diphthongal ie,bo, combining these two vowels, has for its 
Form-Type The Winged Globe, a symbol of some special importance. 



I, Three, Existence, Entity, Thing; — i,bo, a Globe, or Solid Sphere, 
(bo for body), but, typically, the Globule or Atom; I, bo, a 
Prolate Sphere ; I,bo, an Oblate Sphere ; i,bo, a sherd or frag- 
ment (of a sphere.) 

Note. If the Perpendicular or Lengthwise Line be adjusted to the 
Axis of the Eye, it appears, as a Point, the Analogue of the Atom or 
Globule ; hence Length is allied with Entity, Being or Thing. 



0, Four, Form Front View, Prospect, Aspect; — o,bo, a Face or 
Front Aspectual Presentation ; Prosopon, Countenance. 



VOCABULARY. 



Clll 




U, Five, Movement, from Inclination ; Shedding, Shading, etc. ;— 
u,bo, a Cone ; u,bos, the Nappes of the Cone. 




0, Seven, Bi-Trinacria, Significant of Space;- 
over-arching, over-shadowing. 



>,bo, Canopy, Cover ; 




/ TT, Six, The spacic Heavens dissolving into Rain and Ocean, Time, = 
Weather; — u,ho, basin, (pelvis), matrix-and-fluidity-Container. 



(Y)iu — like u in wnion (ii), Eight, Event-like Form ; Incident, Excita- 
tion; iu,bo, Thallus. (Compare Diagrammatic Tabular View No. 1, 
pp. cxi and cxii). 




Ai, (6), Nine, Space-and- Time- Like Form, embracing gravity or gravid- 
ity (pregnancy) ; — ai,bo, Uterus-and- Vagina, Space, and Time-Type 
(with foetus) for o\ and ai. 



_©. 



-k, Zero, Exclusion; Cut-off, (so directly, although inversely it is Inclu- 
sive also) ; thus ak, ten; ek, twenty, etc. For the Higher Numbers, 
the Vowels are repeated, with a Comma between; each Vowel uttered 
deliberately, and, as it were, separately, thus : a,a, Eleven, a,c, 
Twelve, a,i, Thirteen, a,e,i, One Hundred and Twenty- Three, etc. 



The Echo of Sameness, shown by the Dis- 
tribution by Scales (as above, following 
the Vowels, with such variations of order 



as may occur), in Different Domains, and 
as between Steps of the same Grade, in the 
different Scales, is a sample merely of what 



C.V 



VOCABULARY. 



holds good all the way from this Deep 
Kegion of Analytical Generalizations, 
(t. 1010-1012) upward and out to the 
minutest twigs of Detail, in all the different 
Departments of Being, the Classification of 
which, in the Infinitely Varied, Far-reach- 
ing and Univariant Sense, will be the Ela- 
borismus of Universology, and its Nomen- 
clature the Replete and Infinitely Exuberant 
Vocabulary of Alwato. It is this Identifi- 
cation, in Origin and Development, be- 
tween the Universe of Actual Details (Ma- 
terial and Mental) and the Correspond- 
ing Details of the Intrinsic Word-World 
which is to name them, (the Discovery of 
which furnishes Alwato) which renders 
this Diversion to Lingual Considerations 
appropriate to a definition of Universol- 
ogy. 

This slight illustration of Ahvaso word- 
building, and of the Principles of Alwato, 
is crowded in at this point to atone in some 
measure for the omission of this subject in 
the body of this work. It is of course lack- 
ing in fulness of demonstration, but will 
be at least suggestive, and may sustain the 
expectations of the reader until tbe publi- 
cation of more complete expositions of the 



Xew Language. See in connection Psy- 
chology and Tikiwa. 

As regards the popular acceptance and 
adoption of Alwato, in the World of Speech, 
that will provide for itself; for the ideas 
themselves, in their largeness of meaning 
on the one hand, and in their minuteness 
and exactness of meaning, on the other in 
their infinite variety, and in their absolute 
necessity, for daily and hourly expression, 
when they shall have once been awakened 
in the mind, are such that there is no other 
possible method of naming them, than by 
the use of the precisely analogical Alwaso 
terms. The New Language can, therefore, 
no more be dispensed with by the thinkers 
and talkers of the future, than Science or 
Art can dispense with their appropriate 
apparatus and implements. Alwato equally, 
therefore, with Science, and pre-eminently, 
Universal Science, speaks not as the Scribes 
(arguing to convince), but as one having 
authority. It does not say " by your leave," 
but speaks o.podktically and authoritatively. 
It will be adopted simply because it cannot 
be dispensed with. 
Uranology, The Science of Celestial Phe- 
nomena, Astronomical, (Gr. Uranos, 
Heaven.) (t. 338. 



-OLOG-IC(AL.) 



-Ological, (-alogical, -logical), Adj., end- relates to the corresponding Science, the 
mg for -Ology; or signifying that which designation of which ends in -Ology. 



Alphabetical Arrangement under -Ological) of Words endexg in -Ologic(al.) 



Aebitrisiiological, relating to Arbitrismology. 



c. 



CoiiPARALOGicAL. relating to Comparology. the Doctrine of the World as contrasted 

Cosiiological, relating to Cosmology, and with Man and the Mind within. 



VOCABULARY. CV 

E. 

Exactological, relating to Exactology. Elementological, relating to Elementology. 



Ideological, relating to Ideology. 



I. 



L. 



Logicismological, relating to Logicismology. 



M 



Massological, relating to Massology. Morphological, relating to Morphology. 

N. 

NriEEKOLOGicAL, relating to Numerology. Neurological, relating to Neurology. 



o. 



Ontological, relating to Ontology. 



Psychological, relating to Psychology. 



Sociological, relating to Sociology. 



P. 



Physiological, relating to Physiology. 



s. 



u. 



Uhtversological, relating to Universology. Uranological, relating to Uranology. 



Om, or Aum, the Logos of the Hindoo Phil- 
osophy ; see Logos. 

OirsE vrvuM ex ovo, (Latin), every living 
Thing comes out of an Egg ; et omne vivum, 
and every thing is living, t. 991. 

Oirxi-DniExsioxALirr ; see Omni-Direction- 
al. 

Ojtni-Directional, extending in all direc- 
tions, from some common centre. (Latin), 
omnis, all, and directio, Direction.) 



Oicntvaria-Directional, Extending in all 
Directions, not from any Common Point, 
but in all the senses of possible Direction. 

Omnivaria-Directionalitt, The Differen- 
tiation and their Aggregation of all the 
Special Dimensions ; see Universology, 
under -Ologt. 

OiDn-VARiANT, Variant in every aspect and 
particular ; Variant to the utmost, or to tho 
Infinite DegTee. 



CYJ 



YOCABTJLAEY. 



On n'a DROIT QUE DE EAIRE SON DEVOIR, 

(French), No one has any Eight except to do 
ids Duty — Comte. 

Ontology ; see -Ology. 

Operology; see -Ology. 

Optimism ; see -Ism. 

Optimoid : see -Oid. 

Ouder, a Method of Procedure ; a Way ; a 
Drift of Direction ; The Regularity of Na- 
ture, or of Society ; the System of Natural 
or Artificial Regulation in the Constitution 
and Administration of Things ; see Natural, 
and Logical Order. 

Ordinal, proceeding in an Order or Series, 
(Latin, Ordo, Ordin-is, an Order), applied 
to the Series of Numbers, 1st, 2d, 3d, etc., 
contrasted with the Cardinal Series, 1, 2, 3, 
etc. 

Ordinarism ; see -Ism. 

Ordinary, Ongoing in the Order of Time ; 
Temporal, Usual; related to the Ordinal 
Series of Numbers, contrasts with Cardi- 
nary, or Transcendental. 

Ordinismus ; see -Ismus. 

Ordinoid ; see -Oid. 

Organic Type, (Actual or Natural), The 
highest or most perfect specimen of any 



species or order of development ; the gov- 
erning form of any species, substantially 
real, while yet in some measure idealized ; 
observationally central and modelic, (t. 1053, 
and Commentary.) 

Organism ; see -Ism. 

Organismal ; see -Ismal. 

Organismic ; see -Ismic. 

Organismology ; see -Ology. 

Orgamismtjs ; see -Ismcs. 

Organization, the combining of the different 
Organs or Parts of any compound object, 
as the Human or Animal Body, the Army, 
or the Family, or Society at large, into an 
Orderly Whole ; all the Parts co-operating 
to a Common Purpose or End. 

Organoid ; see -Oid. 

Os hyoides, a small bone situated in the 
throat, or at the root of the tongue. 

Ossicula auditus, little bones of the ear. 

Ova, (Latin), Eggs. 

Ovarian, relating to eggs or the egg sacks, 
or ovaries, (Lat. ova, Eggs.) 

Ovation, t. 991. 

Ovism; see -Ism. 

Ovum, (Latin), Egg. 



P. 



Panorama, Universal View ; (Gr. Pan, all, 

and orao, to look or see.) 
Pantarohal, relating to the Pantarchy or 

Universal Conception and Scientific Type 

of Government ; of the Pantarchal Order 

or Kind. 
Pantheism; see -Ism. 
Pantologic, Universal Logic, embracing 

Analogic and Gatalogic. 
Pantology; see Universology, under -Ology. 
Pantothet, The Totality of any Organis- 

mus, including all its parts and relations, 

(Gr. Pan, all, and tithemi, to posit or put.) 
Paraplegia, Paralysis or Palsy of the lower 

portion of the Body; of the lower 

Limbs. 
Par excellence, (French), pre-eminently; 

in the highest degree. 
Partialism ; see -Ism. 
Partism ; see -Ism. 
Passions, Fourier's use of the term ; all the 

Motor-Forces of the Soul ; any Loves, Affec- 



tions, or Desires, good or bad; all the Im- 
pulses of the Mind to Action. 

Passional Attraction, Doctrine of Fourier, 
that the Passions, instead of being evil, are 
the revelation of God's purposes in the 
soul, and only require to be understood, 
and balanced or adjusted, to become the 
sources of divine harmony in Social Life. 

Pelvis, The bony basin which upholds the 
lower intestines. 

Perainonta ; see Peras. 

Peras, Limit or Boundary. 

Perduring, lasting through. 

Perennium, literally through (all) years. (La- 
tin, per, through, and annus, a Year) ; a 
term proposed by Noyes for the larger 
sense of Millennium. 

Periphery, circumferential line. 

Perpendiculism ; see -Ism. 

Per se, in and of, or through, oneself, or it- 
self. 

Persistent Remainder, a Universologieal 



VOCABULARY. 



CVil 



technicality for a surviving Soul, or Ghost ; 
for the Etherial or Spiritual Part of any 
Object or Person, or of an Idea even, which 
survives the death or obliviousness of its 
grosser outer Covering. See Spirit, Spirit- 
ualist, and Kehubilitation. 

Perspective, what is seen through, or in- 
teriorly, with the lines of vision converging 
in the distance, and afterwards diverging, 
as the limiting ivalU of the view are passed. 

Pessimism; see -Ism. 

Pesslmoid ; see -Oid. 

Phalanges, The bones of the fingers. 

P hat. axx, a Cohort or Military Body ; adopt- 
ed, however, by Fourier, as a name for the 
Compound Family, of about two thousand 
souls, to inhabit the sing'e edifice, under 
the "Harmonic Social Order" of the 
Future. 

Phenomena, (Greek, plural of Phenomenon), 
Appearances, whatsoever happens or is 
manifested by Being. 

Phenomenal, relating to Phenomena. 

Phenomenology ; see -Ology. 

Phenomenon ; see Phenomena. 

Philology ; see -Ologt. 

Philosophy Positive, Comte's name for his 
Fundamental Philosophy. 

Philosophise; see -Ism. 

Philosophoid ; see -Oid. 

Phoxology ; see -Ology. 

Physics, 1. The Science of Nature; in alim- 
ited sense the General and Mathematical 
Aspect of Nature, as the Laws of Light, 
Heat, Electricity, etc., (Gr. Physis, Nature, 
Logos, Discourse ;) more properly Macro- 
Physics or Ma-macro- Physiology as the 
Universal Science of External Nature, con- 
trasted with MetaphytMS, or Metapkyeiclogy; 
and Micro-Physics, for the limited sense of 
Physics. (Gr. macro*, great, and micros, 
little ; ma-macro, very great, an aug- 
mentation of sense by reduplication.) 

Physiology : see -Ology. 

Physis, or I'nusis. '("reek), Nature. 

Pie es justificatives, documents adduced 
in corroboration. 

Pis aller, | French), makeshift, last resort, 
Juk-at-a-pinch. 

Pivot, a central standard Object, Person, or 
Idea, around which some system revolves, 
or to which other tinners are attached in a 
subordinate way ; the same in respect to 
What revolves or swings in various direc- 
tions, as a hinge is to what merely swings. 



Pivotal, that which relates to a pivot ; see 
Pivor. 

Pivoted, supplied with a Pivot, Centre Post, or 
Standard, around which the parts revolve, 
and to which they stand centrally related. 

Pivoted-Eqcated, centred and pivot-like, 
sustaining a Balanced Vibration on the op- 
posite sides ; like the bearing point of the 
standard of Weighing Scales. 

PlVOTO-IxTEGERlSil ; See -ISM. 

Planoids, Plane-like curved surfaces, t. 687. 

Plenum, that which fills a space, the opposite 
of Vacuum. 

Pluralism ; see -Ism. 

Pluralismus; see -Ismcs. 

Fluralizable, which can be made plural ; 
said of Nouns-Substantives which denote 
distinctly differentiated objects or thingSi 
as house, horse, etc. ; see Non-Pluralizable. 

Pluraloid : see -Oid. 

Pluri-Morphic, having relation to the line- 
lined, infilling, variety of Form, as distin- 
guished from the bolder lines of Form, 
called Out-line ; and hence to Lines of 
Color and Qualitative Differentiation. 

Pluri-Morphology ; see -Ology. 

Plus, (Latin), More, more than ; with the 
addition of. 

Plus quantum, superior quantity ; the larger 
quantity. 

Pneuma, Greek for Spirit. 

Pneumatismus ; see -Ismus. 

Pxeoiato-Anthropology; see -Ology. 

Tneumato Cosmical ; relating to the Spirit- 
World. 

Pneumato Cosmology ; see -Ology. 

Pxlumato-Uniyersal, Universal in respect 
to the Spiritual Domain. 

Tneumatology ; see -Ology. 

Polar, relating to the Poles or Extremities 
of an Axis ; Opposite ; Antithetical. 

Politique Positive, Comte's name for his 
Great Treatise on Social Science. 

Polygamy, Marriasre of one with many. 

Polytheism ; sec -Ism. 

Posita-Negatism ; see -Ism. 

Posita-Negative, relating, collectively, to 
both the Positive and Negative Aspects or 
Sides of Things; including Positive and 
Negative. 

Posited, put or placed. 

Tositism ; see -Ism. 

Positive Science, Knowledge verified by the 
proper Scientific Methods. 

Positivism ; see -Ism. 



cvm 



VOCABULARY. 



PosrnvrsTs, The disciples of Comte; see 
Positivism. 

Post-natal, subsequent to birth. 

Postulate, a position assumed as sufficiently 
evident, upou which something else is then 
to be based ; (Lat. postulo, I demand.) 

Potentializing, the adding or increase of 
power. 

Practical Philosophy, Philosophy applied 
to Action or Doing, as, for instance, in 
Government or Social Organization. 

Pbe-Clefs, The initial part of the Figured 
notation in the Fourth Chapter of this 
work. 

Prefix, a Syllable added at the beginning of 
the root of a word to vary its meaning. 

Pee sent ationism ; see -Ism. 

Pelma Capita, (Latin), First Heads. 

Pbimacioed ; see -On). 

Peema Facie, (Latin), first face, used as we 
use first blush, in the phrase, a first Hush 
impression. 

Peimals, Initial or Primary Principles, Con- 
ditions, or States. 

Peimalismus ; see -Tsmus. 

Peema Phllosophia, (Latin), a First or Basis 
Philosophy. 

Pbtaie, First. 

Peimism ; see -Ism. 

Pblmismus ; see -Lmus. 

Petaioedial, First in Order, original ; high- 
est in rank, because lowest, or most funda- 
mental in position ; (Lat. Primus, Fiest ; 
Ordo, Oedee.) 

Pbinceples, " Truths prior to all facts or 
makings, themselves unmade," — Hickok. 

Progress, The ongoing and development of 
Society tending towards Perfection. 

Pbotension, reaching forth, extension in a 
lengthwise direction. 

Peotenseve, forthstretching in a single di- 
rection. 

Pboto-Chbistian, The Old or Earlier Chris- 
tian Dispensation, now coming to a close, 
which repugned the Principle of Bational- 
ity and rested on Faith as superior to 
Knowledge ; (Gr. Protos. Fiest) ; see Deu- 
tero-Christian, and Trito Christian. 

Peoto-Chbistianism ; see -Ism. 

Pboto-Christiaxts:ius : see -T situs. 

Pboto-Demensioxality, The common prop- 
erty of Originative Pxactifiation which 
characterizes the Three Primitive Axes or 
Dimensions of Space, Length, Breadth, 
and Thickth. See Bi-Trinacria, Non-In- 



clinism. The Intermediate or Inclined Di- 
mensions are characterized by the term Ln- 
tebpeoto-Deme^sionality. 

PBOTo-rAci-DnrENSioyALiTY, That which is 
indicated by the Adjusting Lines (Hori- 
zontal and Perpendicular, crossing each 
other at right angles) of the Frontoscopic 
or Full-Face View of an Object. 

Peoto-Eeligious, relating to the Proto-Ee- 
ligionismus. 

Protj-plasma, The Primitive milky, or plas- 
ma! Substance, out of which Organic Sub- 
stances and Beings are developed. 

Proto-Pragmata, (Greek), First Things or 
Eealities, as distinguished from Principles 
or First Abstract Ideas. 

Proto-Eeligiontsm ; see -Ism. 

Pboto-Eeligiontsmes ; see -Ismus. 

Peoto-SociaLj relating to the Proto-Societis- 
mus. 

Peoto-Soceetisai ; see -Ism. 

Pboto-Soceetismus ; see -Isaius. 

Peopension, The Direction and Dimension 
which tends forward and downward. 

Peopeium, what is fundamentally one's own, 
as differing from endowments, or what is 
conferred. 

Peospecteve, Front View, Frontoscopic. 

Pseudo-, or Pseud-, (pronounced aeud-), 
false, counterfeit, imperfect ; (Gr. pseudos, 

FALSE.) 

Psyche, (Greek), The Soul. 
Psychological, relating to Psychology and 

the doctrine of the Soul or Mind. 
Psychology ; see -Ology. 
Punctate, relating to Point or Points. 
Punctation, the making of point or points ; 

a congeries or arrangement of points. 
Punctism ; see -Ism. 

Punctismal, relating to the Punctismus. 
Pe^ctismus ; see -Ismus. 
Puncto-Easic, that which stands upon a 

point as a basis or foundation. 
Punctum Vit-e, (Latin, Point of Life), The 

theoretical Point at the base of the brain 

where the nerves decussate in passing from 

the Lobes to the Spinal Cord, and in 

which the Life- Forces centre. 
Purgatory, The Purgative or Depurative 

Eegion in the Spirit-World between the 

Heavens above and the Hells beneath ; 

called by Swedenborg " The "World of 

Spirits." 
Pyramidism ; see -Tsm. 
Pyramedoed ; see -Old. 



VOCABULARY. 



ci: 



Q- 



Quadrature, Squaring. 

Qualitative, relating to Quality, (Substance, 
Thing, Observation.) 

Quantification, reduction to a given Quan- 
tity. 

Quantitative, relating to Quautity, (Num- 
ber, Eolations, Form, Laws.) 



Quartism ; see -Ism. 
Qlasi-, (Latin), as if; as it were. 
Quintism ; see -Ism. 

Quod erat demonstrandum, (Latin), some 
thing which was to be demonstrated. 



R. 



Kadical, what goes to the root or bottom of 
a subject ; used in a good sense, meaning 
thorough, and, in a bad sense, meaning that 
which is upturning and destructive ; (Lat. 
Radix, a Eoot.) 

Eadicals, persons who are Eadical in their 
doctrines or tendencies. 

Eadicalism ; see -Ism. 

Eadioid ; see -Oid. 

Badius, (Latin), plural radii, literally a spoke, 
a line going forth from the centre, t. 580. 

Eadius vector, a Eadius extending from a 
Centre to a moving Point in the related 
Periphery. 

Eamifying, branching. (Lat. ramus, a 
Branch.) 

Eatio, Proportion, related ctymologically to 
Eeason. 

Eationalism ; see -Ism. 

Eationalistio, tending or belonging to Ea- 
tionalism or the methods of the Eeason. 

Eational- Spiritual, analogous with the Head 
and Chest. 

Eeactionist, backward-tending; recoiling; 
opposing Progress. 

Eealism ; set' -Ism. 

Eealists, The Sect in Philosophy who as- 
signed a Eeal Value to General Terms, 
making them to be something more than 
mere empty Words or Names as held by 
the Nominalists. 

Eeality. whatsoever is, = Something. 

Eeal Presentatioxism ; see -Ism. 

Eectilinii-m ; sec -Tsm. 

Eectilixioid ; sec -Oid. 

Eectism ; sec -Ism. 

Eectoid ; see -Oid. 

Eecursus, a running back, (Lat. Be, back, 
and curro, I run. ) 

Eeductioxes ad aijsurdisslmum, (Latin), Ee- 



ductions to the most absurd point con- 
ceivable. 

Eeflect, (Subs.), The light thrown by any 
object which reflects ; the instance or case 
of reflection. 

Eeflective, lending bach, applied to mind 
and to material things ; (Lat. re, Each:, 

jteCtO, TO BEND.) 

Eeflexion, or Eeflection, The image 
thrown back by the external light, or by 
the light of mind in the act of thinking. 

Eeflexionoid ; see -Old. 

Eegime, (French), Order or System of Govern- 
ment, of the individual conduct or life, 
or of other things. 

Eegxology ; see -Ology. 

Eegre-sive, Back-going. 

Eeguloidness, The state of being nearly re- 
gular. 

Eehabilitation, a renewed clothing upon, as 
of a resurrected Soul with a new Body. 
An Idea forgotten in the mind is dead, but 
having still, in its death or state of oblivion, 
a Persistent Remainder, whence it may be 
re-called to life in the mind, or remem- 
bered, which is being rehabilitated, or again 
clothed upon with the grosser drapery of 
the external consciousness. Tliis fact of 
remembering is then a real Resurrection of a 
Departed Spirit. The Idea so lost and re- 
covered is the Scientific Analogue of the 
Soul that dies, and yet lives in a latent 
state, and which, at least in some cases, is 
destined ultimately to be resuscitated (t. 
404). The technicality for the resumption 
of material bodies by departed spirits, as 
at " The Eosurrection," is, therefore, The 
Rehabilitation, of Persistent Remainders, 
(c. 8, t. 484) ; see Spirit, Spiritualists, 

Eelational, pertaining to the Domain of Ee- 



ex 



VOCABULARY. 



lations, as contrasted with the Entical Do- 
main. 

Relations, The Intervening Ideal Adjust- 
ment between Tilings or Entities; more 
specialized, however, than Space, The Gen- 
eral Medium, which, while it surrounds, 
also intervenes, as Interstices or the Air 
converted into Breath ; hence Relations are 
symbolized by Lines of Connection; ex- 
tended and generalized they are equivalent 
to Laws ; see Entities. 

Illative, The, The World of Related Phe- 
nomena or Appearances ; the Shimmer of 
Differences upon a Ground of Unity, which 
Ground is The Absolute, — itself, how- 
ever, no other taan The Counter Aspect of 
The Relative, in the Higher, or Composite 
Absolute, or Actual Existence, (t. 267) ; 
see Absolute. 

Relativity, of knowledge, the doctrine that 
nothing is known absolutely or in a state of 
independence from all other knowledge; 
but only by virtue of its relations to other 
tilings also known; that things are rela- 



tively true, but not, so far as wb know, 
absolutely so. 

Relatoid ; see -Oir>. 

Religio-Artistic, allied with the religious 
side of Art. 

Religio-Philosophy, The Philosophic Aspect 
of Religion. 

Remainder ; see Persistent Remainder. 

Repetitive, iterating, repeating ; that which 
repeats, t. 31, p. 19. 

Repetitort ; see Repetitive. 

BepulsionoloGy ; see -Ology. 

Res gestae, (Latin), Things done. 

Kesidua, (Latin), Things which remain. 

Resultant, a product of things combined. 

Resume, (French), a condensed re-statement 
of a subject. (Note. — In adopting words 
from the French I have usually dispensed 
with the accent marks, when they could be 
spared without seriously impairing the 
Pronunciation. The usage in this respect 
is not settled. The first accent (') in this 
word is not essential, the second is so.) 

Retrogressive, tending to go back. 

Rotundism ; see -Ism. 



s. 



Sacrum, The thick heavy bone or column of 
bones which forms the posterior part of 
the pelvis, and is a continuation, down- 
ward, of the vertebral column. 

Sarcognomy, The Science of Correlative Or- 
ganic Regions in the Body or Trunk to the 
Phrenologic Organs of the Head — Buchanan. 
(Gr. Sarx, The Flesh, Logos, Discourse.) 

&cala, (Latin), a flight of steps or stairs ; a 
scale. 

Scapula, The shoulder blade. 

Schema, an Outlay or Plan. (Gr. Schema.) 

Schemata, Plural of Schema. 

Schemative, relating to Schema, Outlay, or 
Plan. 

Science, The Antithet of Nature, as being 
the stage of Intellectual Rectification, after 
that of Primitive Crudity, (Nature), and 
prior to that of Tasteful Modification, 
(Art.) 

Scientism ; see -Ism. 

Scientismus ; see -Ismus. 

Scientized, rendered or made Scientific. 

Scientold ; see -Old. 



Sciento- Abstract, (Subs.), The Pure Ideal 
Abstract; (Adj.), Abstract in the Scientific 
Sense ; contrasts witk the Naturo- Abstract. 
The Bones separated from the Flesh are 
an Analogue of The Sciento-Abstract ; The 
Flesh separated from the Bones are an 
Analogue of the Naturo-Abstract. 

Sciento-Abstractism ; see -Ism. 

Sciento-Elementary, elementary in respect 
to axiomatic Truths. 

Sciento-Negative, that which is Negative 
from the Duismal or Scientismal point of 
view, t. 811. 

Sciento-Philosophic, pertaining to Sciento- 
Pbilosophy. 

Sciento-Philosopey, 1. Philosophy passing 
over into Science, and furnishing the Laws 
and Principles of the Special Sciences. 2. 
The new, Scientized, development of Phil- 
osophy ; Metaphysical and Generalogical 
Methods applied in the Sciences, or, in- 
versely, Scientific Methods in Philosophy. 
Strictly speaking, Sciento- Metaphy sic should 
be applied to the regenerated Metaphysics. 



VOCABULARY. 



CXI 



and Sciento- Philosophy to the New, and 
Higher, or Transcendental development of 
Positivism (Echosophy), resulting from 
Unism, Duism, and Trinism, the Primor- 
dial Laws of Universology ; but, these run 
greatly together, and, for simplicity, the 
term Sciento- Philosophy may be used in- 
differently for either, as happens in the 
Text. In fine, the Lower, Unismal, or 
Naturismal department of Sciento-Philos- 
ophy, iu this compound Sense (prior to the 
definitive discovery of Universal Principles) 
is embraced by the works of such thinkers 
as Mill, Spencer, and Bain, Metaphysical, 
in a degree, and exact as may be without a 
Universal Canon of Criticism, but modula- 
ting chiefly in Natural Philosophy. The 
rigorous Universological a priori Method 
and Department, constitutes merely the 
Duismal or Scientismal Subdivision of the 
same, (Sciento-Philosophy.) The Trinismal 
stage remains to be developed. 

Sciento-Philosophy is the Fountain 
Head of the Sciences (c. 1, t. 12). 
Fernand Papillion {Introduction to the 
Study of Chemical Philosophy), thus defines 
Philosophy in this new and more exact 
sense. " A hierarchical and positive sys- 
tcmatization of the particular Sciences, 
based on the knowledge of their evolution, 
which shows the connection of the facts 
with the culminating ideas of knowledge, 
that which regulates the mutual relations 
of the diverse orders of knowledges ; it lies 
in the determination of the knot, of the tie, 
of the point of confluence, of the directrix of 
all the branches of the thought ; it de- 
mands the submission of every order of 
knowledges, whether Cosmological or So- 
ciological, to the control of the same ho- 
mogeneous method, sometimes Inductive 
and sometimes Deductive, but always Ob- 
jective." There is a radical difference be- 
tween this "Positivist" Conception of Phil- 
osophy and Metaphysical Philosophy at 
large. The Sciento-Philosophy of Univer- 
sology is still, however, in part only, cov- 
ered by this Definition, inasmuch as by 
Ultrannlysis it first determines with pre- 
cision what are the Culminating Ideas of 
Knowledge, and establishes them as Unism, 
Duism, and Trinism. It then carries its 
method, thence, not merely to the Classifi- 
cation of the Sciences, as among themselves, 
but into all the Details within each Sci- 



ence, down to the minutest, thereby recon- 
stituting all the Sciences in Harmony 
each with the other, from this new sub- 
transcendental philosophic point of 
View, as the Fountain of Controlling 
or Presiding Knowledges; and not 
alone Objectively, but Subjectively as 
well. See Index, word Sciento-Philos- 
ophy. 

Sciento-Positive, that which is Positive from 
the Duismal or Scientismal point of view, 
(t. 811.) 

Sciento-Eeligious, relating to Eeligion ra- 
tionalized, or founded on Science and the 
discovery of positive Laws for the regula- 
tion of the Conduct. 

Secondism ; see -Ism. 

Sections, a better term than Fractions for 
the aliquot divisions of the Unit, (t. 841.) 

Sector, the part of a circle included between 
two radii and the included arc. 

Sectoral, relating to a sector of a circle. 

Sectorizing, the dividing of the circle into 
sectors. 

Secundo- ; see Deut(er)o-. 

Segment, a part cut off from a (circle or 
other) figure by a line or plane ; par- 
ticularly so much of a circle as is cut off by 
a chord. 

Segmental, referring to a segment. 

Segmentism; see -Ism. 

Senatoid ; see -Oid. 

Senectoid ; see -Oid. 

Sensationalism ; see -Ism. 

Sensationoid ; see -Oid. 

Sequences ; see Co-sequences. 

Sequentially, the property of following on 
iu the train of points, things or events. 

Serial, relating t*o a Series. 

Serial Law, The Grand Law of Universal 
Distribution and Succession ; of Co-exist- 
ences and Co-sequences, in the Universe. 

Seriated, arranged in series, or succession ; 
or in accordance with Serial Law. 

Seriation, the constitution of a Series ; the 
state of being in Series, or succession. 

Sesquism ; see -Ism. 

Se-samoids, small bones situated in the sub- 
stance of tendons near certain joints. 

Simplism ; see -Ism. 

Simplistic, -that which relates to, or takes in- 
to account, only one, or some few, or most, 
even, of the elements or factors which 
enter into any Composity or Compound 
Structure, omitting or neglecting the other 



CX1I 



YOCAEULABY. 



perhaps equally important elements or 
factors. 

Slxgcxism ; see -Ism. 

^lxgulismts ; see -Ismus. 

Sixgulold ; see -Oid. 

Situation, distauciated and related position, 
t 923. 

Sir a, one of the persons of the Hindoo Trin- 
ity. 

Social, that which relates to Society, or to 
the community of men in Society. 

Socialism ; see -Ism. 

Sociology ; see -Ologt. 

Solidarity, the Conditions of B.ing which 
relate to Space and Co-existences, not 
viewed as continuous or prolonged in Time ; 
the intercombined relations of Humanity, 
making the Expansive Unity of the race 
as distributed over the whole world. See 
Continuity. 

Solidism : see -Ism. 

Somatology : see -Ology. 

Sovereignty of the IivDrvrorAL, Doctrine of 
The Inherent Eight of All Men to be a Law 
unto Themselves ; requires the Limitation : 
without Encroachment, or in so far as they 
abstain from encroaching on others. 

Spactal, relating to Space. 

Spacic, relating to Space, hence Ideal, as 
Tempic and Temporal relate to Time, and 
to Materialities. 

Spacio-, relating to Space. 

Spacioid ; see -Old. 

Specialists, men devoted to a single object 
or pursuit, especially in the Sciences, to a 
Single or even to Several Domains of Sci- 
ence, but naiTowed, in their attention, to 
these ; not imbued with the General Phil- 
osophy of the Sciences. 

Specialogy ; see -Ology. 

Specialoed ; see -Oid. 

Specelology ; see -Ology. 

Sphep.es, globes ; Concentric Planoids ; Ar- 
omal or Spiritual Circumambiencies, en- 
veloping individuals or emanating from 
them, somewhat as the atmosphere is re- 
lated to the earth. 

SFrRALisM ; see -Ism. 

Spirit, 1. Vapory, breath-like, gaseous or 
etherial, Consistency of matter; aFluid,even, 
which has diffusive and stimulating ema- 
nations or effects ; II. Mind or Mental Sub- 
stance in a similar attenuated diffusive and 
radiating: , or permeating, condition ; III. 
An Individualized Mentality, residing in, 



or separated from, the material Body, as the 
ordinary vehicle and instrument of mind. 
It is then analogous with the dyn 
ctnire-togetlier-icifk-the-etiierial - a 
and - radiations of a planet, differentiated 
from the solid bulk or body of the planet 
as such ; which Spirit of the planet may 
then be conceived of as endowed with a 
ghostly survivorship, or as retaining a Per- 
sistent Remainder, after the dissolution of 
the grosser planetary fabric. In the higher 
organismus, called man, this Spiritual- 
Core-and-its-Ralo is conceived of, from the 
Spiritualistic point of view, as the more 
important part, as, in fine, the real man 
himself, of which all else are merely the 
accessories. See Persistent Eemainder. 

Spiritism ; see -Ism. 

Spiritists, the investigators of spiritual 
phenomena in a material and external 
sense. 

Spiritual, relating to Spirit in some one of 
the several senses of that word ; see Spirit. 
Aerial, attenuated, aeroid (like air or 
breath) ; relating to diffusive and attenuated 
Matter-, or Mind-Substance, and to move- 
ments or activities of such ; (Lat. spiro, 
I breathe : see Pneuma.) 

Spirit-Matter, a more refined Ether. 

Splritold ; see -Old. 

Spiiuto-Ideal, semi-spiritual, semi-ideah 

Splrltcalism ; see -Ism. 

Sqearism ; see -Ism. 

Staeiliology ; see -Ology. 

Staxd-polxt, or Standing-point, the men- 
tal position from which one views a sub- 
ject. 

Stata-motism ; see -Ism. 

Static, that which refers to Station or Eest : 
see Motic. 

Station, Eest, qinetnde, or quiescence, con- 
trasts with Motion. 

Statism : see -Ism. 

Statismcs ; see -Ismes. 

Stato-Coxcretology : see -Ology. 

Stato-Coxdltioxoid ; see -Old. 

Statold ; see -Old. 

Statoidism, the state of being analogous with 
stution. 

Statology ; see -Ology. 

State quo, (Latin), the state in which (things 
are) ; the existing state. 

Sternum, the breast-bone or column of bones 
to which the long ribs are attached in 
front. 



VOCABULARY. 



CX111 



Stimulus, (Latin, pi. Sttmuli\ Pricks or 
Points, so applied as to excite activity. 

Structure, Construction, Building, Shape, 
Make. 

Structurology ; see -Ologt. 

Subdomixance, Minor Governing In- 
flue 

Subdouixant, governing in a minor sense or 
de_re.3. 

Subject, the Observer or Thinker in respect 
to his own inferiority or selfhood, which is 
affected by, and so subjected to impression 
from the outer world ; see Object. 

Subjective, that which is interior, or within 
t;,e mind of the observer; that which re- 
lates to Humanity as contrasted with that 
which relates to the External Universe at 
lanre, — Comte ; see Objective. 

Subject:vism:us ; see -Ismus. 

Sub-Nature, the Domain of Metaphysics. 

Sub-Naturismus ; see -Ismus. 

Sub-normal, normal in a secondary sense ; 
see Normal, t. 8'30. 

Subsidence, sinking. 

Substan-ci-ism ; see -Ism. 

>udstan-ci-ismus; see -Ismus. 

Substan-ci-oid; see -Oro. 

Suestancive, relating to Substance (Naturo- 
Abstraet), as-abstracted-from-its-embodi- 
ment-in-Form, (which last, when abstracted, 
is Seiento- Abstract.) Substantial relates to 
Substance-as-embodied-in-Form, creating 
the Real Thing; Substantive relates to The 
Thing so constituted. 

Sub-tanttve, adj., relatingto any Substantial 
Thing or Object. 

SunsTANTiviTT, Reality, embodied in Form. 

Substantismus ; see -Ismus. 

Substa>-tuvoid-; see -Oid. 

Substantoid ; see -Oro. 

Sub-stratum, an under-stratum, or layer. 

Subsi:med, taken up under; (Lat. sub, under, 
and gumo, 1 take.) 

Sub-Transcendental, Transcendental, or 
\g beyond (The Ordinary), in the Rad- 
ical Direction, or Direction downward. 

SuBTR.YNSCENDENTALISM ; see -ISM. 

Successional, relating to Succession. 
Successivity, Succession, Co-sequentiation. 



Summation, the constitution of a sum. 

Supercircumferentiality, the property of 
being over and around, as that portion of 
free Space which we sec above and 
around us. 

Supebnalism ; sec -J SM. 

Super-natation, swimming up to the sur- 
face ; (Lathi, Super, Above ; Xaio, to 
Swim.) 

Supernology ; see -Ology. 

Supersurficlal, relating to Supersurfaces, 
and Ether ia ; see Universology under the 
vowel a. 

Surfacial ; see Surficial. 

Surfacism ; see -Ism. 

Surficiae, (or surfacial), relating technically 
to the Geometrical Surface. Superficial, 
from the Latin Superficies, Surface, has 
acquired in preponderance a more general 
and ideal meaning. 

Syllogism ; see -Ism. 

Syllogistic, relating to a Syllogism. 

Symbol, Sign, Type, Emblem. 

Symbolism ; see -Ism. 

Symbolology ; see -Ology. 

Symmetricoid ; see -Oro. 

Synchronous, contemporaneous, (Gr. Syn, 
Together; Chronos, Time.) 

Syncrasis, (Greek), a breaking down and 
crushing together. 

Synstasis, a standing together, the state 
prior to Analysis, as Synthesis a putting 
together, is the state subsequent to Analysis. 

Synstatio, standing-together ; not as yet 
analyzed or differentiated, relating to a 
primitive, undifferentiated state. (Gr. syn, 
with ; stasis, a standing. ^ 

Synthesis, a unition or putting together cf 
Elements or Parts. Integralism; Trinism; 
used by Comte for a Constituted or Unified 
stage or order of Society. (Gr. sy?i, with ; 
titJiemi, to put.) 

Syntuetic(al), Integrative, conjoining, unit- 
ing. See Analysis. 

Systematology ; see -Ology 

Systole, the Contracting Stage of the Circu- 
lation ; Contraction of the Heart and Ar- 
teries. (Gr. syn, with ; stello, to send.) 
See Diastole. 



CX1V 



VOCABULARY. 

T. 



Tableau, (French), a Picture. 

Tactus eruditus, (literally, the learned 
touch). The practical or cultivated sense, 
especially of feeling. 

Ta Polla, (Greek), The Many, contrasted 
with To Sen, The One. 

Technismus ; see -Isirus. 

Teleology ; see -Ology. 

Tellukology ; see -Ology. 

Teitno, (Greek), to cut or divide, whence 
comes Time, as a derivative. 

Te^eeaitentology ; see -Ology. 

Tempic, relating to Time. 

Tempism ; see -Ism. 

TEiTPOKAL, relating to Time. 

Tempoid ; see -Oro. 

Tempoeoed ; see -On>. 

Tendential, that which tends, strains or 
reaches out towards ; t. 31, p. 19. 

Teem, an End, a Period, an Expression, (t. 
580.) 

Teemetal, that which relates to Ends or the 
End. (Lat. Terminus, an End.) 

Tlemxation, that part of a word, in Etymol- 
ogy, which follows the root and ends the 
word, with or without a connecting vowel 
between it and the root. 

Terminus, (Latin, pi. termini), End, Point 
of Arrival. 

Tertiism ; see -Ism. 

Tertiismus ; see -Ismus. 

Text, 1. The main Web of Discourse, upon 
which a Commentary or Annotation is 
made ; 2. A particular single Paragraph of 
the text in the larger sense. 

Tkeoceacy, that Style of Human Govern- 
ment in which God is directly recognized 
as the Governor ; or a State so governed. 
(Gr. Theos, God ; Eratos, Powek.) 

Theologica-Metaphysical, relating to the 
joiut Domain of Theology and Metaphysics. 

Theology ; see -Ology. 

Theemotics, the Science which treats of the 
Laws of Heat. 

Thesis, the Subject-Matter of some discus- 
sion. (Gr. tithemi, to put.) 

Thet, That which is first laid down, as a 
basis, with which some Counterpart is then 
to be contrasted. (Gr. tithemi, to put.) 

Thickth. The Third Dimension, irrespective 
of the plus or minus quantum of Extension ; 



an idea quite distinct from Thickness as 
the plus-quantum of extension, in this 
dimension, (t. 821.) 

Thinking, Thing-ing, the ideal or mental de- 
lineation and constitution of things. 

Tholus, (Latin), the roof of a temple ; the 
superior columnar part of a dome. 

Thoeax, the Chest, containing the Heart and 
Lungs. 

TiKrwa; (Tee-kee-wah), the ISTew Scientific 
Universal Language, derived from Uni- 
versology ; the same as Alwato, which see. 
Ti means Unition, and Ki Division. 
These two ideas are the most abstract ex- 
pressions of Unism and Duism, the Fun- 
damental Principles of Universal Being. 
Wa is the root-word which means Speech 
or Language. Ti-ki-wa means, therefore, 
the Language derived from Abstract Uni- 
versal Principles. (The Accent in this and 
other Alwaso words, is variable, ad libitum, 
to bring out more distinctively the Differ- 
ent Elements of Meaning. It is Emphasis 
within the word. If requisite, the accent- 
mark is written.) Tihiwa is thus a tech- 
nical or philosophical name for the new 
language, but Aiwa, or Alwato, The All- 
Speech, or All-Speech-Thing, is the better 
popular name, as it is more easily explain- 
ed, and is, perhaps, more euphonious. 

Alwato or Tikiwa is based on the dis- 
covery that every Articulate Sound of the 
Human Voice (more vaguely this is true of 
all sounds) is inherently charged, by Nature 
herself, with a Definite Meaning ; that these 
Meanings, so inhering in the Universal 
Alphabet, (the Elementary Sounds, Vowels 
and Consonants, of Existing Languages, 
sifted and unified, alphabetically), are The 
Most General Thoughts of the Mind, and, at 
the same time, The Most General Elements 
of External Creation, and so of All Being 
whatsoever; (the Ideological Alphabet and 
the Ontological Alphabet, respectively); 
and that, consequently, Words built by 
combining the Letters representing the 
Sounds of the Universal (Language-) Al- 
phabet are the natural and pkoper Nam- 
ings of Thoughts and Ofyects formed by 
the corresponding Combinations of the 
General Elements of Thought and the Gen- 



VOCABULARY. 



CXV 



eral Elements of Being into the Pabticulap. 
Thoughts and Objects so named ly these 
Natural Words. (See t. 203, and Iutro- 
tiuction, p. xviii.) 

The elaborate exposition of the outwork- 
ing of this discovery would fill many 
volumes ; will occupy in great prominence 
the labors of the University for many years, 
and will be, in a sense, the central occu- 
pation of all thinkers in all coming time, 
as the labor is infinite and inexhaustible, 
or only to be measured (in its details) by 
the extremest possible development of the 
human mind. No attempt will be made, in 
this abridged encyclopedic definition, to do 
more than to render intelligible the Prin- 
ciple of Word-building here indicated, and 
to direct attention somewhat particularly 
to the Parallelism of Development in differ- 
ent Spheres. 

A sufficient preliminary account of the 
Towels, and their Natural Meanings (with 
some allusion to the Consonants) is found 
under Universology (in this Vocabulary), 
which see. The Ambigu's (h, y, w,) are 
defined under Theology. It remains, at 
this point, to exhibit, a little more at large, 
the nature of the Consonants. I refer 
for the fuller statement of all this subject, 
and for the proofs, to " The Primary Synop- 
sis of Universology," " The Alphabet of 
the Universe," " The Universal Alphabet," 
and other subsequent works. 

The Vowels collectively denote (Plasmal) 
Reality. The Consonants denote Limi- 
tation. The Thin, Light, or Abstract oid 
Consonants, t, k, p, (th, tsh), sh, s, f. de- 
note Abstract Limitation — Mathematical. 
The corresponding Thick, Heavy, or Con- 
cretoid Consonants, d, g, b; (dh, j), zh, 
z, v, denote Concrete Limitation, which 
is Bodies or Concrete Hangs {Mineral, 
Vegetable, or Animal.) Of the remaining 
Consonants, (Liquids) m, n, ng denote 
Extensional Inclusion, The Plus, Minus, 
and Equation (or mean Term) of Mathe- 
matical Generalization, and so the Logic of 
Being ; and 1, r, denote Rates of Velocity in 
Motion, the Plus and Minus of Movement. 

In detail t is Position ; tsh Extension as 
Indeterminate Stretch, I- Figure or Cut, th 
Pivot, and p Hingre (Curdination, Cardinal 
Limitation) ; sh Dispersion, s Collection, 
and f Operation, as the hinging (or win- 
nowing) relationship of Diffusion and Col- 



lection ; d is Resisting Solidity, j Mixture, 
g Force, dh Head with Halo, as the Sun, 
b Body ; zh Concrete Dispersion as of the 
Tree, Vegetism, z Concrete Re-combina- 
tion, as The Animal, of a Diversity of 
Organs, v Life, Physiological Vitality. 
m means Great, Much, Out, Plus; n Small, 
Little, In, Minus ; ng means Indifference, 
Neutrality, Mean Term, Equation. Ti 
means Longness, Continuity, Unbroken- 
ness, Wholeness, Slowness, Lentitude, 
2/m«$-Moveuient ; r means Shortness, So- 
lution of Continuity, Brokenness, Part- 
ness, Quickness or Violence of Movement, 
Velocity, PZws-Movement. 

In accordance with the model and ex- 
ample of Word-building, here more prop- 
erly suggested than exhibited, millions of 
words, which will be virtually self-defin- 
ing, may and will be formed, so soon as the 
machinery of their construction is acquired 
by the world. The process of constructing 
them, or the mere sight or hearing of them 
when constructed, will educate the thought, 
and force the mind into an infinite number 
of new and hitherto unthought-of discrimi- 
nations, both in the direction of the broad- 
est generalizations and of the most subtle 
and exact minutiae of particularity. Word- 
building, by this method, offers, as it 
were, a special gymnastic for every distinct 
fibre of the mind, somewhat like an appa- 
ratus of the Movement-Cure for the body, 
which should be so exquisitely contrived 
that it should be precisely fitted to bring 
every fibrilla of every muscle into distinct, 
varied, and healthy action, in exact accor- 
dance with its most intimate nature and 
adaptations. 

This wonderful inherent potency of 
speech itself, not merely to serve the pur- 
poses of thought, when, thought has been, in- 
dependently excited, but to be the chief means 
of exciting it, infinitely beyond any past 
conception of the possibilities of the subject, 
is the special revelation of the New Uni- 
versal Science as it applies within the de- 
partment of Language. And, what it ac- 
complishes in this department is an, exact 
image, a precise modeUe illustration of ichai 
it does or is competent to do, for every sphere 
of Thought and Being. In Human Society, 
for example, it will scrupulously thread 
every aspect of possible human affections 
and relations, as also of individual character, 



CXV1 



VOCABULARY. 



or again, in a word, it \vill radically ex- 
haust whatsoever Domain. 

Thus, Universology not only classifies 
and explains the Actual Creation, but it 
previses, potentially, or to the extent of our 
mental ability to apply its Principles, all 
Creation which is possible in the Nature of 
Tidngs. Given the Principles of this Sci- 
ence together with the Conditions at any 
point in time, which may be assumed as 
The Beginning, and the Actual World in all 
its Details might have been wrought out 
as the Logical Necessity, and with Mathe- 
matical certainty, by a mind competent to 
the task of the legitimate application of the 
Principles to the Conditions ; and this 
without essentially contravening the Freedom 
of the Will of any Individual involved 
in the process, who should be so devel- 
oped as to be nsr Haeoioxy with Uni- 
versal Nature, or otherwise apprehended 
and stated, with The Will of God. 

We are thus conducted to the old 
and vexed question of Fixed Fate and 
Freewill, which can hardly receive its 
ultimate solution in a single paragraph, 
unless the following statement can be ac- 
cepted as such : All Eational Being3 are, 
as to their Inmost, perfectly identified with 
all other Eational Beings, or have, in other 
words, their root in God. TJvis is The Un'- 
isiial Aspect of their Being. Their Diver- 
sities or Contrasted Individualities belong 
to the Divergent Development of Universal 
Being outward and away from this Centre, 
constituting the Individual Proprium of 
each, (except in respect to the Central or 
Pivotal Monad who fills the position 
which we instinctually assign to God.) 
This Divergency into Individual Wills is 
The Duisilal Aspect of the Rational Uni- 
verse. 

Hence, the apparent or external Individ- 
ual "Will, when being constrained by the 
operation of Universal Law, is only con- 
strained in respect to the Individual's 
outer or {seemingly) Natural W1H, while at 
the same instant he is being ruled in ac- 
cordance with Ms own Inmost Consent and 
(more Interiorly Natural) Volition, which 
bis Outer Consciousness may not for the 
time be deep enough to penetrate and 
recognize. Conversion to God, or the Se- 
cond! iation of God and Man, is, therefore, 
simply the Interiorization, and the Univer- 



sal Expansion thence of the Individual 
Human Soul, met and corresponded to by 
the Exteriorization, in turn, of The Divine, 
and the permanent establishment of its 
centred authority (" The Influx of the Holy 
Ghost," " The Love of God shed abroad in 
the Heart,") in his individual Proprium. 
This is the Eegeneration of the Selfhood. 
It is, in other words, the Individual's 
discovery and acceptance of his own higher 
Unity with the Central, and so with the 
Universal, Goodness and Truth of all Be- 
ing. The Freedom of his Will is thus vin- 
dicated in its reconciliation with the Di- 
vine Will, as being, in very deed, more 
truly his own Will. 

This is then the Trtvts mat. or Harmonic 
Stage {the Perfected Aspect) of Eational De- 
velopment. At this point, the Theistic, the 
Pantheistic, and the Atheistic Conceptions 
come into perfect accord with each other, 
and will only remain as ;i The Personal 
Equation" of the different observers in 
the same field, the leanings or preferences 
of different organizations for diverse 
methods of the statement of phenomena, in 
respect to the essence of which all the par- 
ties to the old controversy will come sub- 
stantially to agree. The Morality deduced, 
or the Eeligion of the Life, will be identical 
with all. Such is the Gbaxd Eecoxcllia- 
tiox which Science tenders to the conflict- 
ing Beligious Sentiments of Mankind, in 
the creed of The New Catholic Church; 
The Grand Spiritual-Eational Univariety of 
Being. See Psychology, Theology, Uni- 
versolo.cry. 

Tissues, the organized substances of which 
the animal or human body and vegetables 
are composed. 

To Hex. ( Greek), The All. 

Toxic, the Keynote from which a tune takes 
its departure in music, and by which the 
time is regulated. 

To Tleees, (Greek), The Plenum, that which 
fills a Space. 

Torso, Trunk of the Body. 

Tout ex?e:xible, (French), The totality or 
Conspectus. 

Trait d'Uxiox, (French), a lengthwise con- 
necting line. 

Traxscexd, (Verb), to rise above ; to assume 
the position from which to look down upon 
a subject from a higher point of view ; as 
in the political doctrine of " The higher 



VOCABULARY. 






Law," — Seward. (Lr.t. trans, over or be- 
yond, and scando, go, or to ascend.) 

Tran-cexdental ; see Transcend, and Trans- 
cendentalism. 

Transcendentalism ; see -Ism. 

Transcendental Science, Science logically 
derived from / Principles. 

Transition, a passing over from one state to 
another. (Lat. trans, across, over, and 
ire, to go.) 

Transitional ; see Transition. 

Treisu ; see -Ism. 

Tre-unism ; see Tri-unism, under -Ism. 

Tri-dimensionality, the state of having 
three dimensions, called "Length, Breadth, 
and Thickness ;" extension in all the Three 
Dimensions, Length, Breadth, and Tbicktk. 

Trigrade, developed in three Steps or De- 
grees. (Lat. Tres, Three ; Gradus, 
Step.) 

Trigrams, Triangular Figures. 

Trinish ; see -Ism. 

Tr.iNisiiA, Trinism, specifically in the elabo- 
rate or concrete sense, as Real Being ; dis- 
criminated in kind from the Abstract and 
Elementary Principles, Unism and Duism, 
(c. 1, t. 203.) 

Trinismal ; see -Ismal. 

Trinismic ; see -Ismic. 

Trinismus ; see -Ismus. 

Trinoid ; see -Oid. 

Tri-sected, cut in three, meaning, usually, 
eut or divided by tierce planes at right angles. 

Tri-section, the operation of trisecting, or 
the state of being trisected. 

Trito-Christian, relating to the Third and 
Final Christian Dispensation, or more 
largely, to the New Catholic or Ultimate Re- 
ligious Career, now about to commence in 
the "World, to result from the Reconcilia- 
tion and intelligible and perfect Harmony 
of Rationality and Faith ; of Scientific Cer- 
tainty or Knowledge with Intuition, In- 
spiration, and Revelation ; or again, in 
other words, of the Revelation through Sci- 
ence of this day, with the Revelation through 
the Influx of the Divine Spirit of the Past; 
this Reconciliation and Harmony to be 
effected through the subtle Analysis and 
Analogies of Universolo-zy. See Proto- 
Christian, and Deutero- Christian. (Gr. 
TrUoe, Third.) 

Trito-^hri-tianism : see -Ism. 

Trito Curistianismus ; see -Ismus. 



Tritogenea, ( — Field), the doctrine of the 
origin and distribution of things in tri- 
grade scale. (Gr. tres, (trite*), three, 
(third) ; genos, kind, or sort.) 

Trito-Religionism ; see -Ism. 

Trito-Religionismus ; see -Ismus. 

Trito Social; relating to the Trito-Societis- 
inus, or Tidrd Grand Stage in the Devel- 
opment of Humau Society. 

Trito -Societism ; see -Ism. 

TRiTo->ociETisiius ; see -Ismus. 

Tri-Unism; see -Ism. 

Type, a Model, Pattern, or pivotal ard sample 
Entity of any kind. Se?, Organic Type. 

Typical, relating to, or derived from a Type. 

Typical Plan ; see Ideal Typical Plan. 

Type-Form, (Ideal, Transcendental), the 
Pattern in pure ideal conception to which 
any Object, Organismus or Scheme of Be- 
ing whatsoever, tends to conform ; or from 
which it may be conceived of, ideally, as 
having taken its departure ; constantly in- 
timated, but never actually imitated, by 
the Actual or Natural Forms involved in 
the Organismus, however typical, in the 
sense of re'gning or predominant, these 
Actual or Natural forms may be. The 
Transcendental or Highest and true Scien- 
tic Ideal Type-Form embodies the -Ism 
rather than the -Ity ; (see -Ism.) As re- 
cently expounded by Taine, the aim of 
artistic production is "to represent some 
quality of objects in a more impressive 
manner than is done by the Objects them- 
selves ;" that is to say, to abstract an At- 
tribute, or Quality, or Tendency, or Rela- 
tion, even, and to rc-emlody it in an Ideal 
Object, distinct from any real object, but 
more replete with the Spirit of the given 
Aspect of Being. This is precisely what, in 
Science, furnishes Ideal Type-Foeits ; so 
that the Highest Science and the Highest 
Art concur. As Professor Richard Owen 
recently observes, with, 1 think, no more 
than a due amount of critical severity : It 
implies a certain degree of obtus 
confound this idea with Type-Form in the 
lower or less Transcendental sen-e, as 
merely the sample-instance among the Real 
Objects of a given Species or Class : (t. ] 
and Commentary; 1. 1053, and Commen- 
tary) ; see Ideal Typical Plan. Typ' -Forms 
are of three kinds, Initial, Medial or 
Middle, and Final ; (t. 1051, 1051.) 



CXVH1 



VOCABULARY. 
U. 



Ulttmates, Finalities, Outer Ends, region of 
Besults. 

Ultimatoid ; see -On). 

Ulteanalysis, the deeper and more rad- 
ical analysis, like sub-soiling, in agricul- 
ture. 

Ultba-analytical, relating to Ultranalysis. 

Ultea-Inducttve, beyond the first and im- 
mediate result of Induction. 

Ultra- Nature ; see Sub-Nature. 

Uyi-DnrRysioyALrrr, extension in a single 
dimension, as Length or Breadth. 

Uni-dieectional, extending in a single di- 
rection. (Lat. Uhus, One, and Directio, 
Direction.) 

Uni-lateral, One-sided. (Lat. Uhus, One; 
Latus, Side.) 

Uni-moephic, having relation to Outline, and 
so to Form and Quantitative Discrimi- 
nations, as contrasted with Plurimorphic 
Limitation. Unlmoephic Configuration, 
the Primary and General Outline of Ob- 
jects, as differing from Plurimorphic 
Configuration, the Minute Configuration 
within the panels or interspaces of the Out- 
line. For example, the Unirnorphic Con- 
figuration of the Presentation made by an 
Edifice consists of the Base-Line, the Up- 
right Lines at the Angles or Edges, the 
Slant of the Eoof, the Outline of the 
Grand Openings, the Windows and Doors, 
etc., the Interspaces being regarded as 
unifoi-m, or destitute of Morphic Variety ; 
while the Plurimorphic Configuration re- 
lates to the Seams between the Blocks or 
Bricks, between the Clapboards, Shingles, 
etc., the Lines of Color, of the Fiber, even, 
of the Materials, etc., which are perceived 
on closer inspection to variegate the inter- 
spaces of the Outline, themselves. So, in 
respect to the Human Body, the Unirnor- 
phic Configuration consists of the general 
Contour, of the grand Divisional Lines as 
the Median Line, (Linea Alba), and the 
Line of the Girdle, of the Breaks at the 
Joints, etc. ; and the Plurimorphic Configu- 
ration consists, on the contrary, of the 
wrinkles on the Surface, the Light-and- 
Shade Lines, the Lines of Difference be- 
tween the Tissues, etc. The Difference is 
like that between General Anatomy and 
Minute Anatomy or Histology. Strictly 



and scientifically defined, Unirnorphic Con- 
figuration holds the same relation to Pluri- 
morphic Configuration within the Abstrac- 
tismus, or the total Morphismus of Bein°-, 
(which they divide between them), as that 
wiich the Inorganic World (The Inorganis- 
mus) holds to the Organic World (The Or- 
ganismus) within the Concretismus, or 
total Corporismus of Being, (which they 
in turn divide between them.) See Pluri- 
morphology, under -Ology, and the rela- 
tion of Pauski to Fauski, and of Bauski to 
Vauski, under Psychology (under -Oiogy), 
and Tikiwa. 

Unimoephology ; see Uni-morphic ; -Ology. 

Unipitnctism ; see -Ism. 

Unism ; see -Ism. 

Unismal ; see -Ismal. 

Unismic ; see -Ismic. 

Unitary, what relates to Unity. 

Unitary Law ; see Law. 

Uniyariant, that which combines an Aspect 
of Unity on the one hand with an Aspect 
of Variety on the other. 

Untvariety, the Combination or Combined 
Besult of Unity and Variety ; the Cardin- 
ism or hinge-wise relationship of Unity 
and Variety, or of Sameness and Differ- 
ence, in The Complex Totality of Being, 
which is the type of existence in every sphere. 
Infinite Variety in Unity (or Unity in Va- 
riety), of which the least, lowest, most simple, 
elementary and allAnclusive instance is the 
Cardination of Unism and Dosm in the 
Composite Trtnism of all reality ; see 
these terms under -Ism, and t. 203-3. See 
also Cardinism, Pivoto-Integralism, under 
-Ism, and Universology, (letter p), under 
-Ology. Words of this type of structure 
and meaning (like Univariety) are what is 
meant by the lacking Third Terms of Ex- 
isting Languages and habits of thought, 
(c. 3, t. 226), both our languages and our 
thoughts having been hitherto simplistic. 
The words Trinity and Triunity are the 
best instances of words of this class hereto- 
fore existing. Alwato will abound in such 
words, hinged or complex in Meaning and 
Structure. Simplists, persons whose order 
of mind or development is Simplistic, 
(monotypic), are closely related to Simple- 
to?is, the good old Anglo-Saxon term spon- 



VOCABULARY. 



CX1X 



taacously evolved to denote, upon the 
lower or common plane, the absence of 
that complexity or inauy-sideness (poly- 
typism) of mentality which will character- 
ize pre-eminently the more Highly Differ- 
entiated Humanity of the Future. The 
world will take a new degree in its in- 
tellectual expansion, elevation and power, 
from the time that its habitual thougths 
demand the existence of terms of the Un- 
variant order. Phonetically they will be 
constituted (Alwali) by the use of the 
Labial, or Lip-Consonaut-Sounds. The 
Lowest Savages talk entirely from the 



Throat ; we have arrived at the Middle- 
mouth, with a slight addition of the Lip- 
Sounds ; M the Coming Man " will talk, in 
preponderance at the Lips, and will think 
in accordance, with the doubleness and 
pliancy of aspect so, symbolically, implied. 

Untversaloid ; see -On) 

Uxiversism j see -Ism. 

Untversology ; see -Ology. 

Uxiversological ; see -Ological. 

U>~oid ; see -On). 

Unsceentized, not rendered or made scienti- 
fic or exact. 

Uranology ; see -Ology. 



V. 



Vacuum, Space devoid of any Plenum or 
Substance contained. 

Variant, having and exhibiting Variety or 
Differentiation, from the Environment, 
and as between the Parts, Properties, As- 
pects and Relations. 

VEGETisM,thePrinciple embodied in and sym- 
bolized by the Tree, or Plant, or the Vege- 
table Kingdom at large ; Vegetable Life as 
distinguished from Animal Life. 

Vertebra, (Latin, plural vertebras), an indi- 
vidual short bone of the back -bone or ver- 
tebral column. 

Vertebrate, possessing an interior back- 
bone. 

Vesicle, a little vessel. 

Vice-versa, (Latin), in the reversed order. 



Vis a teego, (Latin), Compulsion, force from 

behind. 
Visceri-m ; see -Ism. 
Yiscerismal ; see -Ismal. 
Yiscebismic ; see -Ismic. 
Yiscerismus ; see -Ismus. 
Vishnu, one of the persons of the Hindoo 

Trinity. 
Vitelline, pertaining to the Yolk of an Egg. 
Vocabulary, Dictionary, Glossary. (Latin 

Vocabulum, a "Word.) 
Volume, Space occupied by any enclosure 

having the Three Dimensions, Length, 

Breadth, Thickth ; the same relatively to 

these three dimensions, which Area is 

relatively to the first two. 



w. 



Wedgism; see -Ism. 

Wisdom, The Supreme Intelligence-Ele- 
ment of the Mind ; the Counterpart of 
11 Love,*' — Swedenborg. 



Word, The, the Logos of Plato and St. John, 
The Scriptures— Swedenborg. 



z. 



Zeroism, The Principle embodied in and 
symbolized by the mathematical Zero; 



The Spirit of Negativity or Nothing ; see 
Negatiem. 
Zunos Logos ; see Koinos Logos. 



CHAPTER I. 

GENERAL DISTRIBUTION OF THE SUBJECT. 

Text, Primary Distribution. — Man and the World, the Compound Universe, 
p. 1. Definition of Universology, 2. Impression and Expression, 6. Considera- 
tions upon the Division of the External Universe in respect to Time and Space, 6. 
Nature, Science, and Art, 7. Philosophy, Science, and Religion, 9. Phi- 
losophy op Integralism, 10. Sentiment, Dogma, Religious Conduct, 15. 
Mind, Matter, Movement, 1G. Analogies between Philosophy, Religion, etc., 17. 
Grand Subdivisions of Science, 18. Tendential and Repetitive Correspon. 
D 1NCE, 19. Comte's Distribution of Sociology, 20. The Ethereal or Spiritual 
Cosmos, 22. Cosmology, Pneumatology, Anthropology, 22. Typical Table 
of the Universe, 23. Analogy between the Human Body and Human Society 
contrasted with Comte's Sociological Distribution, 27. Divergent and Conver- 
gent Individuality, 29. Warren, Comte, and Fourier contrasted, 30. Their 
relation to Universology, the Sciento-Philosopliic Revelation of the Law of 
God, 34. Swedenborg as representative of the Pneumatological Domain ; the 
Spiritists and Spiritualists, 37. Tendency of Modern Science to the recognition 
of the Spiritual Constitution of Matter ; Profs. Henry and Loomis ; Reichenbach 
and Faraday, 33. Hickok, Mill, 39. Universology, the Grand Reconciler of 
all forms of Thought, as Components of One Compound Truth, the Culmination 
of God's Revelation and the Harmonizer of Conflicting Systems of Doctrine, 41. 
General Results of Universology, 44. Morality a Positive Science, 44. Social 
Integralism ancl Pantarchism, 44. Swedenborg's Grand and Divine Man, 4o. 
Terminal Conversion into Opposites, 46. 

List of Diagrams. No. 1. Correspondential Relationship between Man ancl the 
World, p. 3. No. 2. Enlarged and modified view of Diagram No. 1. Typical 
Tableau of the Universe, 24. 

Commentary. The use of the term Universology explained and justified, p. 2. 
The Antithetical Repetition of the Lowest in the Highest, 2. Or- 
dinary Literary Rules transcended by the Higher Laws of Criticism revealed in 
Universology itself, 4. Indefiniteness of Physiology and Biology and other Sci- 
entific Designations ; more accurate Designations suggested, 4. Spirit, &c, G. 
Substitution of the new term, Ecliosophy, for " Positive Science" explained, 9. 
Explanation of the arrangement of Tables and Diagrams, 11. Logic defined, 12. 
On Typical Table, 24 Nomenclature of Universology, 26. The Governing 
Prerogative of the Reason, 85. Use of the word, Inexpugnable, 41. Allusion to 
the establishment of " The Church Universal/' 43. Typographical freedom exer- 
cised in the quotations from other authors, 45. 

Annotation. Sociology and Ethics defined ; the Science of Religion, 6. Comte's 
Objective and Subjective, 21. The Features, Heart, Figure, and Gesture, 23. 



2 ANTHEOPOLOGY AND COSMOLOGY. [Ch. I. 

1. The Universe, as concretely embodied, divides most osten- 
sibly into Man and The Woeld. 

2. The World is a Basis, Pediment, or Footstool ; Man is 
the Statue, Image or Eidolon erected upon it. 

3. The Science of the whole Universe, I denominate Unt- 

YEESOLOGY. C. 1-9. 

4. The two grand Departments of Universology correspond- 
ing with Man and the World as Departments of the Universe, 
I denominate : 1. Antheopology (Gt. Anthropos, Mak*, and 



Commentary, Text 3. 1. The term Universology is liable at once to meet the 
criticism of Purists in language, on the ground of Hybridity (as from the Latin 
JJniversum and the Greek Logos). The corresponding word Sociology has, how- 
ever, completely overcome this objection, and established itself in scientific 
parlance. The greater intelligibility of Universology over Pantology with non- 
classical readers has determined me to the use of the term, and the same prin- 
ciple of decision will be found presiding frequently over my choice of terms ; so 
much so, perhaps, as to form a feature of the work. This is apart from a philo- 
sophical defense which might be made of hybridity generally as a means of 
ultimately ennobling language, instead of corrupting or degrading it. The 
question is the same as that of the effect of the commingling of all nationalities 
in the constitution of American Society, as against the older and more " respect- 
able" idea of guarding the national purity of blood. Each party in all such 
controversies represents one side of the truth, as will be taught in the Text. 

2. Other criticisms of a similar kind on literary grounds may as well be anti- 
cipated and forestalled. A very free use will be made throughout the present 
work, and other works to follow and accompany it, of Capitals and other Typo- 
graphical Appliances for the emphasis of particular words and phrases. Thia 
is also, I am well aware, in derogation of the current and common-place literary 
rules. This system is not adopted, however, through ignorance of those rules, 
nor without thoroughly considering the relative advantages of abiding by, and 
of transcending, them. The New Science will itself contain and teach the 
Principle in accordance with which the decision has been made. 

3. It will show that there are three stages of development in all things, and 
that the last and highest of these returns to a seeming conformity with the first 
and lowest stage, but in a new spirit, or with a different purpose : — The Anti- 
thetical Repetition op the Lowest tn the Highest. 

4. To illustrate. — The Sophomorean or Tyro in literature makes the page glare 
with capitals and italics, and it may be with exclamation points, to bring out 
or render salient ideas which he deems important, for no other reason, per- 
chance, than because they are his, unaware that they may be as well known 
by others, and perhaps even have been better expressed by thousands. 

5. This is the first literary stage (Unismal, t. 203), and being Natural, it is 
nevertheless, or rather indeed for that very reason* Vulgar. The avoidance of 



Ch. L] 



MOXATsTIIEOPOLOGY— DIAGRAM NO. 1. 



Logos, Discourse) ; and 2. Cosmology (Gr. Cosmos, Would, 
Logos, Discourse.) 

5. The term Anthropology has been used hitherto in a more 
restricted sense, so as to apply to the general attributions of 
the Individual Man, as Phrenology, Temperamentology, Sar- 
cognomy, etc., excluding the ordinary Sciences of Physiology 
or Biology upon the one hand, and Sociology on the other. 
It has not, however, become very fixed in its meaning, and it 
will be far more appropriate and convenient to apply the term 
to the entire Science of Man, Individual and Collective. For 
the restricted meaning heretofore given to the word, I shall 
employ Monanthropology (Gr. Monos, single or sole, Antliro- 
pos, man, Logos, discourse), c. 1-5. The following Diagram 
symbolizes this first Distribution of the Universe into Man and 
the World. 



Diagram. 1ST o . 1. 




this vulgarity then leads, by reaction, to the second stage (Duismal, t. 203), which 
reproves and chastens the exuberance of the youthful folly. This goes in turn 
ultimately to the opposite extreme of prohibiting the necessary and proper use 
of the "Mechanics of Literature," as extra aids in the expression of our ideas. 

6 The equally natural and proper revolt against this tyranny of classic pro- 
priety conducts to the third stage (Trinismal,t.203),whichisthat of the literary 
independence of the ripened and thorough scholarship which is able appro- 



4 THE LOGICAL OEEEE AND THE NATUEAL OEDEB. [Or. I 

6. When we say Man and World, mentioning Man first and 
World afterwards, we proceed in thought outward and down- 
ward to the Body, and thence to the Earth as representative 
of the more exterior World. This is the Logical or Ideal 
Oedee. When we say the World and Man, we proceed, on the 
contrary, upwards and as it were inwardly to the Body, and 
thence to the Head of the Man, which is the seat of the Mind ; 

priately to judge of the conformity of the means employed to the relative 
intrinsic importance of the ideas to be represented. 

7. In the presentation of an entirely new Science, where often the whole force 
of a Principle or Radical Thought may depend upon the right emphasis, not of one 
but of several parts of the sentence, everything is exceptional and peculiar, and 
the law of propriety must be sought, not in the current rules of dilettantism in 
literature, but in the nature of the subject itself, and in a judicious considera- 
tion of the best means of aiding in every way the clear presentation of ideas 
which may be found sometimes sufficiently difficult, even whan we have availed 
ourselves of all the helps with which the diversity of types can furnish us. 

8. The criticism, I venture to affirm, will not be made by those who have 
mastered the subjects about to be treated of, who will, on the contrary, be 
grateful for every increased facility in overcoming the intrinsic difficulties. It 
will be made by those only who criticise oy anticipation, and who meeting some- 
thing which they have been in the habit of condemning — and rightly enough 
ordinarily — will not in the first instance discriminate with sufficient accuracy 
the true principles of the j^hilosophy of style, which should be in strict con- 
formity with the exigencies of the subject. 

9. Universology teaches the Laws of Criticism, and until these are known, it 
submits itself, only in a very partial sense, to those Empirical Eules which are 
frequently only substitutes for Principles which at the time are unknown. 

Commentary, t. o. 1. The term Physiology is employed in the Text in the 
larger sense of that term, — General Biology chiefly in its material aspects, or the 
Science of the human body sj:>e cine ally, and then, by extension, that of all organ- 
ized bodies whatsoever. When, on the contrary, we say Anatomy, Physiology, 
etc., enumerating the several branches of Medical Science, we use the term 
Physiology in a minor sense, for in the larger sense Anatomy itself is a branch 
of Physiology. Great confusion exists in the naming of the Sciences from 
this and similar variety and contradiction in the extension of the meaning of 
terms. We shall meet with this confusion in other instances where it will be 
noticed, and so far as may be, rectified, by the suggestion of better Scientific 
designations. It may be well to adopt the terms — Macro-Physiology (Gr. 
Malcros, gkeat, Pnusis, nature, Logos, discoubse), for the larger aspect of 
Physiology, and Micro-Physiology (Gr. MiTcros, small, etc.) for the minor 
aspect. The distinction may, however, be dropped when from the context the 
ambiguity is unimportant or does not occur. 

2. The other term coupled in the Text with Physiology (Macro-Physiology) 



Cn. I.] AVERAGE MEA^ T IXG OF UNIVERSE. 5 

and as Man comes up out of the Earth by his natural genesis, 
or by his historical development in Time, this Ascending Order 
is denominated the Natural, and sometimes also the His- 
torical Order. (See Diagram No. 1.) 

7. But ordinarily we do not so much intend by the term Uni- 
verse, Man and the World as objects, or such as they are in 
themselves ; but rather it is the Aggregate of the Experience, 

is Biology (Gr. Bios, life, and Logos, discourse). Unfortunately this term lias 
also been popularly applied to a mere branch of " Animal Magnetism" — the 
transfer of certain life-forces from one individual to another — which has also 
been called Psychology, and for which Mr. Braid has furnished the unexcep- 
tionable term, Hypnotism. Apart from the unpleasantness of this association 
and the duplexity of meaning, the term Biology would be preferable to stand 
in the Text alone, as its meaning may then be so extended as to include the 
jmenomena of Mind as well as those of the Body. This would be precisely the 
nature of the term needed to be brought into a Trigrade Scale along with 
Monanthropology and Sociology. The distribution would then stand as 
follows : 

( 3. Sociology, Science of Collective Humanity. 
Anthropology -I 2. Monanthropology (Phrenology, etc., t. 5). 

( 1. Biology (extended from Man down to Animals and 
Vegetables.) 

3. This distribution is then cut across by the relation of these Sciences to the 
abstract Bases, Matter and Mind, respectively. Thus Biology subdivides into 

1. Macro-Physiology, covering the material aspect of organized objects as 
based upon their anatomy and physical function : this, when restricted to 
Man, is Anthropo-Corporology (Gr. Antliropos, man, Lat. Corpus, body) ; and 

2. Psychology (Gr. Psyche, the soul, Logos, discourse), or Anthropo-Mentology, 
the Science of the Human Mind (Lat. Mens, mind). Monanthropology and 
Sociology might then undergo similar subdivisions based upon their Corporeal 
and Mental aspects respectively. Instead of Psychology the term Mentology is 
preferable for the larger and universal consideration of Mind, as contrasted 
with all material considerations (Materiology). It is this discrimination which 
strikes through the three domains of Biology, Monanthropology and Sociology. 

4. Monanthropology, on the one hand a Transition or Connecting Link be- 
tween Biology and Sociology, is then, on the other hand, a Transition also be- 
tween Anthropo-Corporology and Anthropo-Mentology. Phrenology, for 
instance, a branch of Monanthropology, receives its name from the Greek word 
which denotes the Brain, which is a part of the Body, while it deals pre- 
dominantly with the consideration of the Mental Characteristics. 

5. Ethics, or the Science of Morality, relates to the Individual Man in Society, 
or in his relations to life. It is therefore in a sense a branch of Sociology. 
More properly, it is a Transition or Connecting Link between Monanthropology 
and Sociology, a. 1-3. 



6 AGGREGATE MEANING; TIME AND SPACE. [Ch. I. 

Knowledge and Use which we have of them in the Mind, which 
we mean "by the term. The Universe is therefore, in some 
sense, different for each one of us ; "by a general mental 
average, however, of the numerous individual conceptions, we 
come to consider it as one. 

8. The Universe may be again denned, therefore, as the 
Aggregate of the Impressions which the External World 
makes upon the Human Mind, and of the Eeactions of the 
Mind ; first upon those Impressions, to recast them into the 
forms of Tliought; and then, ulteriorly, upon the same Ex- 
ternal World which originally produced the Impressions, to 
reproject them, modified, in the actions of the body and in the 
products of these, as the means of Use and Beauty. 

9. Time and Space are the joint field and negative ground 
for the display of the objects and facts which constitute the 
External Universe, c. 1-8. 



Commentary, t. 9, 1. There is a semi-scientific distribution of all the 

Contents of the Universe based upon the twofold character of the Negative 

Ground of Being, namely, as Time and Space respectively. [over. 

Annotation, c. o, t. 5, 0. M. 1. that term. In this latter sense it em- 
Ethics is the Science of the Individual in braces all of those higher ideas of the 
respect to his Relations to others in So- Reorganization or the Reconstruction of 
ciety. Sociologyis the Science of Society as Society, which constitute the burden of 
such, that is to say, as an Organismus Socialism. It covers the whole ground 
constituted of Individuals and of the of Rights and Duties in the Domestic, 
Grand Complex of their Relations, but Industrial, and Civic Aspects of our Rela- 
differing from the Individual as the whole tions in Society, in so far as these are not 
differs from the parts. More strictly de- made a special domain either of Morality 
fined, Ethics is the Science of Human or Religion. 

Conduct as regulated by the sense in our- 3. The regulation of Individual Con- 
selves of Duty towards other Individuals duct with respect to the duties which the 
in Society, but in that sense only in Individual Man owes to God as the Cen- 
which the forum for the decision of the tre or Pivot of the Unifying Sentiment 
questions involved in the idea of Duty is of Adoration or Worship belongs neither 
still the Individual Conscience, and not to Morality merely, presided over by the 
an External Tribunal. Science of Ethics, nor to the proper dc- 

2. Sociology includes therefore, Poli- main of Sociology at large. It pertains, 

tics, or the Science of Government as well on the contrary, to Religion properly so 

as' Political and Social Economy and Ju- called; and the Theological Grounds 

risprudence, and also extends to and in- upon which that duty is based may be 

eludes The Proper Science of Organ- properly denominated, the Science of 

IZA.TI0N, in the highest application of Religion. 



Ca. I] NATUKE, SCIENCE AXD AET. 7 

10. The first crude Impressions which the world makes 
upon the mind furnish substantially the conception which we 
denominate Nature. The speculations which we institute 
and entertain concerning them, in the Forms of Thought, are, 
in the first instance, mere speculations ; lout when verified and 



2. All the preceding views of Man relate to him as a citizen or denizen of 
this present life-scene, while yet the almost universal Faith of Mankind has 
ever pointed to another existence after death, which is called Spiritual. All 
that relates to this present life is then called Temporal, and holds a relation to 
Time, as the word indicates (Lat. tempus, time), as Spiritual Existence holds a 
similar relation to Space, or the Spheres, or the Atmosphere. 

3. More readily and popularly, Spiritual Existence will be recognized as 
having relation to Eternity, the counterpart of Time in another sense which 
still comes back, as it were, to the idea of Space ; for the infinity of Time which 
makes up Eternity, ceases by its exhaustion of the idea of change, or progres- 
sion, to be apprehended as Time ; and can therefore only be apprehended — if we 
can hold fast to that abstruse and difficult idea — as Time solidified in - Space, 
or in the language of Scripture, " Eternal in the Heavens." It is the intuition 
of this conception which has led to the adoption of the term Solid aeity, to 
express the idea of the whole Universe, or any given Domain of Being, in respect 
to its Static condition, and its consequent occupation of Space. To this T the term 
Continuity is opposed, for the idea of the Hfotic condition and the consequent 
occupation of Time. The Solidarity and Continuity of any sphere of Thought 
or domain of Things are thus equivalent to the Space and Time Determinations, 
respectively, of the matter in question, whatsoever it be. For the former of 
these terms I am indebted to Fourier, and for the latter to Comte. 

4. The question of the immortality of the Soul, or the survivorship of man 
after death, has hitherto received but little elucidation from Science, and still 
remains almost wholly within the domain of Faith merely ; except with the 
modern Spiritualists, whose investigations have not as yet been invested with 
the rank of Science in the estimation of the scientific world properly so called. 
A flood of light upon the subject may at least be hoped for ulteriorly in the 
direction of Universological investigations ; but without too much promise of 
immediate satisfactory results in this difficult field of examination, I may, with- 
out fear of discredit, claim that any domain of thought and speculation is, in a 
sense, a proper domain of Science ; since the search even after a Scientific 
Method adequate to the investigation, invests it with that character. I shall 
not therefore hesitate from the first to include Pneumatology, or the Science of 
Spirit-Life, among the Grand Sciences of Man, at least in the sense of a legiti- 
mate domain for the effort to establish a science, a domain which has always 
received more largely, perhaps, than any other, the attention of the discursive 
human intelligence. 

5. The whole Science of Man, as related to this life, may then be characterized 
as Temporology, or Human Temporology, and that of the residence of man in 



8 THREE-FOLD GRAND DIVISION OF THE UNIVERSE. [Ch. I. 

systematized,, they become Knowledge, culminating in Science. 
The ulterior reactions of the Mind upon the Exterior World, 
through 1. the Bodily Activities ; 2. the Creations or Pro- 
ducts of those Activities ; and 3. the Modifications of the 
Exterior World accompanying them, correspond with what is 
called Art, in the most extended meaning of that term ; a 
meaning for which Practical Philosophy is sometimes em- 
ployed as the more comprehensive and appropriate term. 

11. Nature, Science and Art are thus, representatively, a 
threefold Grand Distribution of the Universe. 



the Spheres, whether superior or inferior to the earth-life, or on the earth-level, 
might then be denominated Spaceology, or Human Spaceology, (or Ex-Space- 
ology,) from the relation above intimated, -which this idea holds to the Domain 
of Space. (Pronounce Spa-ce-ology.) 

6. It may also be at times a convenient discrimination to speak of all the 
views of the Science of Man which relate to the Individual, and whether in 
respect to this or any other life, as Individuology, opposing it to the Science of 
Sociology, whether conceived of as here upon the Earth or in the Spheres, 

7. There is still another important Universal Discrimination in Nature closely 
allied to the Spaceal and Temporal one just described, but one which is so dis- 
tinct as to require a slight degree of attention at this point, and ultimately to 
require a very large degree of it. This is the difference between Light and 
Shade, or again between Day and Night ; these states resting upon the question 
whether a given side of a planet or world is illuminated, or is thrown into the 
shade. This difference stands also analogously related to Life, as the Analogue 
of Light ; and to Death, as the Analogue of Darkness or Shade. These last two 
states of existence come back obviously into a close relationship with the ideas 
expressed by the terms Spiritual and Temporal, drawn from Space and Time ; 
but with an important difference : Spiritual Things are considered from the 
religious point of view, as that which is truly living, and Temporal Things as a 
sort of prolonged dying. 

8. Light, as associated with the Brow and the Eye, and with Form as seen, 
coincides with the meaning of the term Ideal (Or. Eiclos, form, and Eido, I see); 
and Space, as the container of the Atmosphere (Pneuma, Spirit, Air), is simi- 
larly related to the term Spiritual. Ideal and Spiritual are often regarded as 
almost synonymous ; both are opposed to Material. Spiritual is not, however, 
primitively related to the Brow and Eye, but to the Chest or Thorax, whence 
the breath proceeds. Spirit is from the Latin Spiro, I breathe. The relation 
between Ideal and Spiritual results therefore from a relation between the Brow 
and the Chest, both of which are thrown forward into the Light — and are pro- 
minent in Space. Shade is associated with the Obscure or Doubtful, as the true 
and direct opposite of Ideal (Bright, Glorious) ; as Time is with Temporal the 



Ch. L] secoxdaky tkeee-fold division. m 9 

12. The Speculations of the Human Mind respecting the 
Universe, in so far as they rise to the dignity of System, and 
are not merely chaotic, are again susceptible of a threefold 
division, relating to that which precedes, but somewhat modi- 
fied from it. The three Subdivisions of this Order are 1. Phi- 
losophy, 2. Echosophy (Positive Science), 3. Practical 
Philosophy (including Art, Government and Belig ion.) c. 1-3. 

13. Philosophy, from its generalizing character, similar to 
First Impressions from the Exterior World, is allied with 
Nature ; Echosophy, as the Spirit of Particular Investiga- 
tion, is allied with Science ; and Practical Philosophy, as 
the Spirit of Doing, is allied with Art. The simplicity of these 
alliances is, however, disturbed by the fact that Philosophy 



direct opposite of Spiritual; (Spacic, pertainining to " The Spheres," Atmo- 
spheric). 

Commentary, 1. 12, 1. The term Positive Science is employed to designate 
all systematic knowledge of the kind which has been verified after the rigorous 
methods of Close Observation, Experiment, or Demonstration, which characterize 
Science as differing from mere Speculation, Intuitional Beliefs, Hypotheses, mere 
Theory, or any of the less certain or less intellectual methods of knowing or half- 
knowing. Philosophy begins with Speculations of a less exact character, while 
they are correspondingly more broad or universal, and become more and more 
scientific or positive at the conclusion of its career, at which it undergoes a 
change — A Terminal Conversion into Opposites (t. 83), and becomes what 
may be appropriately denominated Sciento-Philosophy, which is then the 
fountain-head of all the Sciences. 

2. The terms "Positive," " Positivist," and "Positivism" have been, how- 
ever, appropriated by Auguste Comte, and applied to the System of " Philo- 
sophy" and " Religion" founded by him, based on the ideas of Positive Science, 
but containing many things to which scientific men generally do not choose to 
be committed. Herbert Spencer, for example, has felt compelled to free him- 
self from the imputation of being a disciple of Comte, while yet he claims to 
be a Positivist in the primitive or ansectarian use of the term. (1). 

3. To avoid the embarrassment resulting from the doubleness of the meaning 
of these terms, I suggest and shall employ for the primitive meaning of Positive 
Science, the new term Echosophy, from the Greek echein, to have, and 
sopliia, wisdom or knowledge. This will contrast very favorably with Phi- 
losophy, from philein, to love, and sop/tia, wisdom, the modest name by which 
the early Philosophers chose to designate their devotion to and search after 
truth. 

1. The Classification of the Sciences, to which are added reasons for dissenting from the Philosophy 
of M. Comte, by Herbert Spencer. 

9 



10 m PHILOSOPHY OP PNTEGBALISM. [Ch. I. 

seeks to go bade of and, in that sense, below and beyond 
^Nature, to the region of Substance and Cause, as the funda- 
mentum or background of Mature ; or that from which it pro- 
ceeds. Philosophy in this sense, therefore — and the term is 
most frequently so applied — is related to, and is synonymous 
with Metaphysic(s), (Gr. Meta, beyond, and Phusis, Natuke). 
In so far, on the contrary, as Philosophy remains in direct 
contact with Nature — a wholly different kind of speculation — 
it is known as Natueal Philosophy. It is then simply a 
generalized aspect of Positive Science. 

14. Science proper, as both Positive and Exact, speculates 
and definitely learns concerning the Laws and Phenomena of 
Actual Being. It intervenes between Nature, or the Domain 
of Natural Philosophy which is its base, and Action or Art, 
the Domain of Practical Philosophy, which, as stated above, 
is projected from Nature and Science. The Philosophy op 
Integralism, wliich will be introduced in the present work, 
includes and co-ordinates all of these departments of the Spe- 
culative Scope of the Human Mind. 

15. Practical Philosophy, however, — the larger or more 
inclusive term than Art, (as this term is usually employed), 
relates to all Doing, or to the Execution of Projects of all 
kinds, but more especially to Government and the Grand 
Administrative Affairs of Mankind. The following Table will 
illustrate, with some enlargement of detail, the preceding dis- 
tributions. (For references to the Commentary see Table.) 

Commentary, t. 15. I. Philosophy tends, as its first Drift, towards the 
consideration of the Unity of the Universe, To Een (The One) of the ancient 
Greek Philosophers ; although in its progress it finds itself compelled to divide 
into branches. Echosophy (Positive Science) tends, in the first instance, on 
the contrary, to the investigation of the particular cases of existence, or what 
Bacon denominates Instances. Its primary Drift is therefore towards Specializa- 
tion, or the division of the Universe into separate and numerous domains ; 
although it was from the first destined to end in the discovery of a Unitary 
System of Nature. It is these first and characteristic Drifts of Philosophy and 
Echosophy respectively, which are indicated by the terms Singuloid and Plu- 
raloid in the Table. "We instinctively say most frequently, Substance and 
Cause, giving to these words the form of the Singular Number, when speaking 



Ch. L] 



TABLE NO. L AND ABSTRACT OF TABLE. 



11 



TAB3L.K 1. 



5 

M 

H 

II 

S3 



3. Religion. 



II. Pluraloid 

or Multifarious 
Aspect of the 
Universe. 



ECIIOSOPHY. 
C. 1-2. 



3. ART.- MOVEMENT — PRAC 
TJLUAL PHILOSOPHY 



2. SCIENCE. 



2. Government. 

/™.;7^-!2. Fine Art. 
(proper)] L Artizauism . 

3. Skill and Applied Science (in the Arts). 
— Scientilic Method included. 

3. Mathematics. 



2. Exact Science 



1. Natural Science 



fcJ 



C 



J. Singnloid 

Aspect of the 
Universe. 

PHILOSOPHY, 
c. 1-2. 



Analogic. 
Logic, c. 7-11. 

Animal. 

Vegetable. 

Mineral. 



i 



Sub-Nature— Ultra Nature 
(Metaphysics) — as Basis 



1. NATURE-NATURAL PHILOSOPHY— Somatology, etc. 

3. Arto-Philosophy. 

(Spirit of Movement.) 
Sciento-Philosopu y , 
(Spirit of Science.) 

NATCRO-METAPnYSIC, 

(Spirit of Nature.) c. 3-6. 

16. An abstract of the preceding Table may "be made from 
the Beginning, the Middle, and the End of it ; as follows : 

3. Religion. 
2. Science. 
1. Philosophy. 



of the Subject-matter of Philosophy; as, on the contrary, we' say most fre- 
quently, Laws and Phenomena, in the Plural Form, when speaking of the 
Subject-matter of the Sciences. 

2. The term Uni-variant denotes the Integration of these two phases of 
development — the Pluraloid combined with the Singuloid. Integral is a still 
larger word, meaning that which relates to all the aspects of a subject collec- 
tively or distributively considered ; or Uni-variantly, as between these two ; that 
is to say, the Distributive and the Collective aspects conjointly. 

3. It may be observed here, once for all, that throughout the present work 
and other related works the Tabular Matter will require, as the rule, to be read 
from lelow upwards, as the Numbers at the side of the page will indicate. 
If the order is at any time reversed, the reversal will then be indicated by a 
similar reversal in the order of the Numbers, so that they will then read from 
above downwards. 

4. This arrangement is important as corresponding with, and indicating the 
fact, that the Principles at the bottom of each Table are a Foundation upon 
which those higher up in the Table arise as an Edifice. This will become ob- 
vious in the progress of the work. 

5. The Tables and Diagrams will also have Head-Numbers throughout, as a 
means of more easy and definite reference. 

6. Matter which simply falls into numbered paragraphs, will not for that 
reason be regarded as Tabular. 

7. Logic, in the sense of " Formal" or School, or Syllogistic Logic, might also 



12 KELIGIO^ ; THEOLOGY ; CEEED. [Ch. I. 

17. Religion is, so to speak, the pure product or essence of 
all knowing, arrived at in part "by anticipation, or in advance 
of PhilosopMc and Scientific Methods, through Inspiration, 
Revelation and the deepest use of the Subjective Intuitions of 
the Soul ; awaiting, however, all the possible accumulation of 
Knowledges from Philosophy and Science in order to its own 
ultimate perfection and the attainment of its own highest re- 
sults. The purport of Religion is to unite the Individual Soul 
of Man with God, conceived of as the Spiritual Centre of all 
Being, and through that central conjunction to bring the Indi- 
vidual into true relations with all other Individuals, and so 
with Human Society, and with the Universe at large. Theo- 
logy, or the Science of God in so far as He may be known, 
(Gr. Tlieos, God, and Logos, discoukse), is therefore the Central 
Scientific Aspect or Department of Religion. Around this 
there is gathered a body of Doctrines, or a Creed ; and this 
Creed or Faith corresponds with, echoes, or answers to, or re- 
peats Knowledge or Science, as this last occurs within the 
Larger Distributions of the Universe above given. This will 
be shown in what follows. 

18. Philosophy, while it covers the same ground as Science, 

with propriety be denominated Catalogic (Gr. Kata downwaed, lower, and 
Logos) ; as contrasted with Analogic (Gr. Ana, upward, higher, and Logos)— the 
Lower and the Higher Logic respectively. Logic might then remain in a sort 
of fortunate Ambiguity, applicable to both, as the genus of which they are 
species. The ground of the distinction between Analogic and Catalogic will 
be shown later in the present work (t.S 21), and more fully still, elsewhere. 
Under the present suggestion, the following arrangement replaces that in the 
Table. 

T . (2. Analogic. 
Logic. < . _, . _ . 
d ( 1. Catalogic. 

8. Or, finally, the term Pantologic (Gr. Pan, Pantos, all, and Logos) might be 
substituted for Logic in the Universal or Generic sense. John Stuart Mill has 
recently well vindicated the claim of Logic to mean more than Syllogistic Logic 
(Catalogic) ; he has shown that this More and Higher is identical in Principle 
with Induction, and this in turn with Analogy (Analogic) (1). It is surprising, 
\ however, that, along with Comte, he despairs of discovering any Unity of Law 
{between all the Domains of Being, Matter and Mind, for instance (2). I appre- 

(1) Examination of Sir Wm. Hamilton's Philosophy, VoL II. pp. 159-65. (2) Ibid. YoL VI. pp. 85-6. 



Ch. I.] PHILOSOPHY AXD SCIENCE. 13 

that is to say, while it considers the Whole Universe, or the 
Totality of Being, concerns itself, nevertheless, in prepon- 
derance, or more especially, with Mind ; so that Metaphy- 
sics, which is the other name for Philosophy, signifies prac- 
tically, or most frequently, no more than Mental PJiilosopJcy. 
19. Sciexce, on the other hand, while it claims to include 
the whole Universe within its field or domain ; — while even, in 
theory, it recognizes Material and Mental Science, respect- 
ively, as the two equal halves of that domain, — devotes itself, 
nevertheless, "by a natural tendency, in sucli immense pre- 



hend that it will not be long before, by one of those great Transitions, Bew!u~ 
tions, or Terminal Conversions, which he indicates (1), it will come to be regarded 
as "Inconceivable" that there should not exist such a Unity; or that Absolute 
Law or The Universal Logic should be different according to the different Do- 
mains ; or should depend, in other words — otherwise than as Applied Science 
always depends upon the corresponding Pure Science — upon the accident of 
the Domain in which it may chance to be found operating, somewhat as if 
Gravity were one thing at the Earth, a different thing at Jupiter, etc. Instead 
of the definitive triumph of Bacon over Descartes (2), an Integral Philosophy 
must be the reconciliation of Bacon with Descartes. 

9. Under the preceding suggestion the bolder readjustment of the whole Do- 
main of Abstract and Exact Science would then stand as follows : 

3. The Logic of Mathematics or The Metaphysics 

of Mathematics. 
2. Mathematics. * 

A t^ (2. Analogic. 

1. PANTOLOGIC < . n i. t • 

( 1. Catalogic. 

10. The last and highest of these— the Metaphysics of Mathematics— is then 
the Applied Pantologic, but still within the Abstract Domain, that is to say, it 
is applied to The Mathematics. Professor Davies has a work entitled ''The 
Logic of Mathematics." Mr. Mill refers us (3) to De Morgan's Algebra for 
what may be regarded as a contribution to this Science ; but of the full and 
enlarged meaning of this name— the Logic or the Metaphysics of the Mathematics 
—the whole scope and drift of the present work will furnish the best and only 
illustration— and especially the Third and Fourth Chapters. 

11. I have allowed the simpler distribution of Exact Science to stand in the 
Table of the Text, because, while in a sense accurate, it is more properly tran- 
sitional from existing ideas ;— Logic and Mathematic being the two Sciences, 
which Spencer, the latest Classifier of the Sciences, has assigned to the Abstract 
Domain. 



(1) Examination of Sir Win. Hamilton's Philosophy, Vol I. pp. 81^5. (■) Ibid. Vol II. pp 3:S-31. 

(3) Ibid. Vol. II. p. £53. 



14 RELIGION, THEOLOGY, KNOWLEDGE. [Ch. I. 

ponderance to the investigation of the External Material Uni- 
verse, that it is as intimately and as rightly associated with 
Matter and materialistic tendency, as Philosophy is with 
Mikd and purely ideal speculations. 

20. Religion, again, covers the same ground; that is to 
say, it embraces, in its own way, the total Universe, and 
strives even to go "beyond the Universe, — inasmuch as it limits 
the meaning of the term by excluding the Divine Being, — 
and to hold in its embrace the conception of God as a Being 
who transcends the Universe, and is, so to speak, above 
and apart from it, while yet within it by relation, as its 
Centre and Source. For the existence of such a Being, the 
appeal is made in part by Religion to Philosophy and Science ; 
or to reasonings which tend to conduct the mind to this infer- 
ence or result ; and in part to Faith or Primitive Belief ; or, in 
other words, it rests this part of the claim upon a direct appeal 
to the Intuition. The Knoioledge-Dommn of Religion is 
therefore tacitly admitted to be imperfect, — as Knowledge ; 
whence it is denominated Dogma, Doctrine, Creed or Faith, — 
and not Knowledge, except in the composition of the word 
Theology above noticed, (t. 17.) The time is indeed prophesied 
of, in the Scriptures, when Faith shall be superseded by a more 
perfect Revelation of Truth. ' ' Faith is the substance of things 
hoped for, the evidence of things not seen." (1) " For now we 
see through a glass darkly ; but then face to face ; now I know 
in part ; but then I shall know even as I am known." (2) 
" For we know in part, and we prophesy in part. But when 
that which is perfect is come, then that which is in part shall 
be done away." (3). 

21. Still, while speaking within the Domain of Religion, 
and with reference to the subdivisions of that Domain, it is 
the Doctrine or Faith of the Church which stands representa- 
tively for Knowledge or Science. Religion rests fundament- 
ally upon the Instincts and Intuitions of the Human Soul, 

(1) Heb. xi. 1. (2) 1 Cor. xiv. 12. (3) 1 Cor. xiii. 9, 10. 



Ch. I.] RELIGION DISTRIBUTED. 15 

along with the "belief in Existence and our other fundamental 
beliefs ; — subject like them to immense transmutations in 
the forms of its development through the Feelings, the Intel- 
lect, and the Life. These Instincts and Intuitions, in their un- 
differentiated Mass, are the Common Consciousness of the 
Mind. In so far as this offers a ground for the Superstructure 
of Religion, let us call it Tiie Religious Instinctual Basis. 

22. Above this Instinctual Basis, Religion undergoes a 
three-fold distribution, as follows : 

1. The Sentiment or Feeling of Religion; "the love 
of God shed abroad in the Heart," prompting to Worship, 
and to the performance of Deeds of Charity towards men. 

2. The Dogma, Doctrine or Creed, semi-scientific and 
semi-credensive or faith-giving. Considered in its most Sci- 
entific Aspect, this is Theology. Otherwise, it is the Faith 
and the Hope which are associated with Charity in the Chris- 
tian Trio of the Leading Virtues. 

3. Action, or Religious Conduct. 

23. This last subdivides as follows, into 

1. Worship ; the External manifestation, by acts, symbols 
and vocal expression, of the Interior Sentiment or Emotion. 
With these are coupled the Exposition of the Faith, or Preach- 
ing, Exhortation and Homily, or appeals to the higher moral 
sense ; and pre-eminently Prayer, or the Invocation of Bless- 
ings, especially of the Influx from God of the Spirit of Unity 
with Him. Prayer is the utterance of the Desire of the Soul. 
These are, collectively, the External Service or Cultus, the 
maintenance of which in Society is preserved in the Church, 
and is usually entrusted to a special order of men called the 
Priesthood. 

2. The Religious Life ; the Daily Walk and Conversa- 
tion ; the practical outworking of that which is symbolized 
and invoked in the worship. 

24. Religion thus ullimates itself 'in the Life, which is the 
grand or final form of Individual and Social Action or Move- 



16 PARALLEL SCALES OF ELEMENTS. [Ch. L 

ment. Eeligion has, therefore, the same repeiitory relation- 
ship or Correspondence with Movement, by the preponder- 
ance of its meaning, which Philosophy has with Mind, and 
Science with Mattes, — as indicated by the Decussating lines 
in the Table below, in which these Correspondences are ap- 
propriately exhibited. 

TABLE 2. 

1. Abstract Constituent 2. Corresponding Systems of Human 

Entities of the Universe. Relationship to Universal Being. 

3. Movement. 3. Eeligion. 

2. Mind. ^3?^ 2 - SciE]ST ce. 

1. Matter ^~^ 1. Philosophy (Metaph. Psych.) 

(t. 30.) 

25. It will also be perceived, by recurring to the Subdivi- 
sions of Eeligion above made, that they precisely accord with 
the Fundamental Subdivisions of the Mind (in Philosophy) as 
established by the Metaphysicians, Kant, Sir William Hamil- 
ton, etc., namely, into 1. Feeling, 2. Knowing, 3. Cona- 
tion ; and also that both of these answering series of Sub- 
divisions, — within the Domain of Eeligion and that of Meta- 
physical Psychology respectively, — are no other than echoes 
of the Primitive Distribution of the Constituent Entities of the 
Universe, as exhibited in the above Table, namely, into 
1. Mattee, 2. Mind, 3. Movement. Tlie same is true of the 
Subdivisions of Science, which is intermediate between Reli- 
gion and Metaphysical Philosophy. (Table 3, t. 27.) 

26. Mattee repeats, echoes, or corresponds, more abstractly, 
to the Woeld, as a Concrete Factor, and the Material Basis 
of the Total Universe. Mind repeats, echoes, or corresponds 
abstractly, to Man, as the remaining Concrete Factor, and the 
Intelligent Inhabitant of the same Universe. Movement is 
the Motic and Time-Filling Eesultant or Product of the two 
Factors, Abstract or Concrete ; and is allowed, for its vital 
supremacy, to stand in the Scale in preference over Existence., 



Ch. L] PARALLEL SCALES — ANALOGY. 17 

which is the Static and Space-Filling Resultant or Product 
of the same set of Factors or Constituents. Existence and 
Movement are Static and Motic respectively, and have cor- 
responding relationship to Space and to Time. They are the 
Solid aeity and the Continuity of the Universe respectively. 

(c. 3, t. 9). 

27. The Subdivisions of Philosophy, Science and Religion, 
and the parallelism of these several Subdivisional Series with 
the Primitive Distribution of the Factors or Constituent Ele- 
ments of the Universe at Large, may be tabulated and strik- 
ingly exhibited, as follows : 

T^BLE 3. 

1. 2. 3. 

CONSTITUENT PHILOSOPHY SCIENCE. EELIGION (Art 

ENTITIES. (Nature). of Life). 

, a Ty ;i] f -■ Exccu- f 2. Religious 

\3. MOVEMENT (Ex- 3 Conation j / -V 3. Applied ' tiag. 3. Con- J Life. 

I istence). ' ' Science j 1. Design- duct j 1. Worship, 

\ l ing. |^ (Prayer). 

1 2. MIND (Man). 2. Knowing. 2. Exact 2. Dogma, (Doctrine, 

Science. Faith, Creed). 

1. MATTER (World). 1. Feeling. 1. Natural 1. Sentiment, "Vital 

Science. Piety."' 



OOcJ 



1= r 1. 2. 3. 

C ^ AGGBEGATE WORLD THE COMMON CONSCIOUS- SOMATOLOGY. GrEN- InST. RELIGIOUS BA« 

§§-{ OF SUUSTANCES, AtTRI- NESS. CAPACITIES AND EBAL PROPERTIES OF SIS. INTUITIONS. PRI- 

— <*> 1 BUTES AND RELATIONS. POSSIBILITIES. MaTTEB. MITIVE BELIEFS. 

28. The following Table exhibits the Pluraloid or dis- 
criminated portion of the preceding Table (II. Table 3) in a 
somewhat condensed form. The Numbering in respect to the 
First Two of the Three Elements in each Group, — which two 
are in each case the Factors or Constituents, — is here (in the 
next Table) reversed, or proceeds from above dowmcards. In 
other words the Logical, instead of the Natural or Historical 
Order, is adopted. The Tliird Element of the Group, the Re- 
sultant or Product, is not affected by this change of order. 
The Metaphysicians, who are also Logicians, adopt instinct- 
ively the Logical Order. They speak therefore of 1. Knowing, 
2. Feeling, 3. Conation, and treat these subjects in this order, 
—not 1. Feeling, 2. Knowing, 3. Conation. 



1. KNOWING, o 


1. Exact Science. rot> 


1. 


o 


c -S 




■A 


_ J3 ►s 




2. Feeling. > 

H 


2. Natebal Science, g £ 


2 


o 


p a 






18 PAKALLEL SCALES — ANALOGY. [Ch. L 

Group 1. Group 2. Group 3. Group 4. 

CO 

1. Mend, g 

2. Mattes. 2 

29. In the following Table the arrangement of the Items in 
the several Groups of Elements is again modified or varied. 
An inspection of the Diagram next to follow, — jSTo. 2, (t. 41) — 
will reveal the fact that the Middle Abstract Term, or the Item 
of the Group which is numbered 2. in the Natural Order, and 
1. in the Logical Order — Mind, (Knowing, Intelligence) — is 
carried up along the Mid or Median Line, above, and is there 
concretely embodied as The Head, in the Institution of the 
Human Figure. This converts what has been presented as a 
Horizontal Division into a Perpendicular one. The arrange- 
ment in this Table (immediately following,No. 5), is made to 
conform, by anticipation, to that procedure of Nature, in both 
these respects. The Elements are perpendicularly divided, 
(separated to the right and left), and the Middle Item is lifted 
to a higher level. 





T^IBLE 


5 


• 






Group 1. 


Group 2. 


Group 3. 

A 


Group 4. 


UNIVERSE. 


PHILOSOPHY. 


SCIENCE. 


EELIGION. 




(o/Jfind.) 










Man). 
Id). 


6 

55 




55 

K 

M 
O 

02 


o 




Q O 

5h S ^ 


o 


B 

02 


O 


o 

02 




is ^ 


te fc 




X 




-j O 55 


5 1 

o < 


^ • a 

a 1 


i 

M 

S 

<5 




w 

i 

< 


1 ° I 

1 " B 

© H 
U 02 



30. Philosophy has been previously spoken of as allied 
with Mind (t. 18) ; and Science as allied with Matter (t. 19) ; 
and these alliances are again indicated in Table 2 (t. 24), by 
the introduction into that Table of lines decussating (or cross- 
ing), so as to connect Mind with Philosophy, and Matter with 



Cn. I.] TEXDEXTIAL AND EEPETITIVE COEEESPOXDEXCE. 19 

Science respectively. But, in addition to these inclined lines, 
there are level lines introduced into the same Table, in such a 
manner as to indicate a direct alliance between Matter and 
Philosophy, and between Mind and Science, and between 
Religion and Movement, such as we have seen prevailing in 
the subsequent Tables and Explanations. 

31. This complexity, or seeming contrariety of Analogies, 
results from the fact that there are two Tcinds of Correspond- 
ence. Science corresponds with Matter or Materialism in the 
sense that it tends towards Matter, as its Natural Objective, or 
subject of Investigation. This idea may be expressed by say- 
ing that Science corresponds with Matter, tendentially ; and 
I shall distinguish this kind of Correspondence by the Tech- 
nicality, Texdextial Coeeespoxdexce. But Science cor- 
responds with Mind and with Knowing, the Scientoid Faculty 
of Mind, repetitively, as being virtually the same in kind, or 
as holding the same place in its own Correspondential Scale or 
Gamut of Distribution. I shall use for this kind of Relation- 
ship the technical phrase, Repetitive Coeeespoxdexce. 

32. To illustrate these subtle differences, which will prove 
very important Universologically : Man corresponds to Woman 
in the sense that he is organized correlatively, or by an an- 
swering adjustment to her organization ; for which reason they 
tend to each other as Counter-adaptations or Counterparts. 
This is Tendential Correspondence, and implies Difference, in 
predominance over Likeness. One Man corresponds to an- 
other Man, or one Woman to another Woman, on the con- 
trary, in the sense that they are Wee or repeat each other. 
This is Repetitive Correspondence, and implies Similarity in 
preponderance over Difference. 

33. Objects which correspond tendentially are antithetic or 
opposed to each other, as the face of a man and its image in 
a mirror. Objects which correspond to each other repetitively, 
look, so to speak, the same way, like the faces of two soldiers 
marching in the same column. 



20 KEVEKSAL8 FBOM NATURAL TO LOGICAL OEDEK. [Ch. I. 

34. Changes of Order, as from the Natural to the Logical 
Order, frequently occur, as previously noticed (t. 28), in pass- 
ing from more General to more Special Distributions, or to the 
Subdivisions of larger Domains. This happens in accordance 
with the abstruse operation of Principles which it would be 
premature to investigate at this point. It is proper, however, 
to observe here, that the second Item or Step of the Scale, 
speaking in the Natural Order (t. 29) becomes, in the view of 
many Philosophers, the basis of their speculations, and, in 
that sense, it may be placed appropriately at the bottom of 
the Scale, as in the Table in the next following paragraph 
(Table 6, t. 35). This is as if one should investigate the 
Human Figure inverted, or standing upon its Head, — or him- 
self positioned above the Head, and looking downwards, as 
if that direction were up. 

35. Auguste Comte, the founder of " Positivism,' ' or the 
"Positive Philosophy," and the " Positive Religion," and 
who has sometimes been denominated the Bacon of the Nine- 
teenth Century, from the Encyclopedic character k of his Specu- 
lations, has adopted and adapted the threefold Division of 
Mind from the Metaphysicians, carried it over into its legiti- 
mate application to Society, and made it the basis of his 
Primary Distribution of the new Science of Sociology. The 
following Table exhibits the Three Heads under which he 
considers the Constitution of Society : 

TABLE 6, 

3. "Action," = Will and Desire, "Dynamique." 

2. "Sentiment or Affection." 

1. " Intelligence" = Mind, Science, Theory, "Statique." 

36. This writer's great Treatise on Society (Politique) and 
"La Morale" (Ethics) covers the ground, after his method, of 
what I have above denominated Anthropology. It treats, in a 
sense, of the Universe, from the point of view of Man outwardly 
to the World, which Order he calls the Subjective Method. 



Cn. I.] "POLITIQUE" AND " PIIILOSOPIIIE POSITIVE." 



21 



This work he denominates his "Principal Elaboration," and 
confers npon it the name of Positive Politics (" La Politique 
Positive"). This he has preceded by an Immense Scientific 
Preparation of a lower order, in which he treats encyclopedic- 
ally of the whole store of the world' s accumulated intellectual 
wealth. He undertakes also to establish a Hierarchy or Na- 
tural Ascending Order of the Several Sciences, culminating in 
Anthropology, and especially in the Societary and Ethical 
Branches of it. This Preparatory Work and Basis he denom- 
inates his " Fundamental Elaboration," and also the Positive 
Philosophy (" La Philosophie Positive"). He does not intend, 
however, to include, but expressly excludes, Metaphysical 
Philosophy, and defines that what he means by the term Phi- 
losophy is that which in England has received the name of 
Natural Philosophy. This Elaboration is conducted in the 
Order from the World to Man, which he denominates the Ob- 
jective Method, a. 1-3. 



Annotation, t. 36. 1. The Ob- 

jective Method of Comte coincides and 
corresponds with what I mean by The 
Natural Order, and his Subjective Meth- 
od with what I mean by The Logical 
Order ; but the two sets of terms are, by 
no means, synonymous, and must not be 
mistaken for each other. By the Object- 
ive Method, he intends, indeed, a Proce- 
dure from the World to Man (1), practi- 
cally limiting this term, however, to Man 
concretely considered, as the Individual, 
or in Society. He does not carry the 
Procedure back of Man, the Concrete 
Embodiment, to Mind, the Abstract En- 
tity, and therein to the Necessary Laws 
of Thought, as also the Necessary Laws 
of Being and the Universal Logic, from 
which in turn can be traced, in true 
Logical Order, proceeding outwardly, an 
Ideal Evolution of the Actual Universe 
or World, including Man himself as a 



portion of it, in so far as he is a Concrete 
Object. In other words, he omits or fails 
of any Metaphysico-Logical Basis for his 
scheme of Philosophy. 

2. So, on the contrary, by Subjective 
Method, he does not here mean Subject- 
ive, in the radical sense of the Metaphysi- 
cians, but Human merely, in the sense of 
that which relates to Collective Human- 
ity. Both Subject and Object, in his use 
of the terms, are included as Correspon- 
dential Subdivisions merely within the 
"Object," as discriminated from the 
" Subject" by Kant and others. 

3. The same rectification is necessary 
for a right understanding of Comte's de- 
fence against the popular charge of Ma- 
terialism. What he distinguishes as 
Material and Spiritual, are rather what 
other men would regard as Subdivisions 
of the Material Domain. Of the Spirit- 
ual Domain, as meant by Plato or Swe- 



(1) Preface to Politique Positive, Vol. I. p. 4. 



22 PNEUMATO-A^THEOPOLOGY AND COSMOLOGY. [Ch. I. 

37. It is obvious from what precedes that the Fundamental 
Elaboration or " Positive Philosophy" of Comte corresponds 
— but in part only, however — with what I denominate Cos- 
mology, — the Science of the Great Basic Department or Aspect 
of Being upon which the Domain of Anthropology super- 
venes. 

38. Intermediate between Anthropology and Cosmology, in 
a sense, but in a sense also transcending them both, there is 
another Great Domain of Being, almost wholly omitted by 
Comte, and by the Scientific World at large, and which has 
hitherto held a dubious and mystical position somewhat be- 
tween Knowledge, Faith, and Superstition. I mean by this, 
the Spirit- World ; whether as the Ghostly Collection of a Dis- 
embodied Humanity, or as the Attenuated and Ethereal Cos- 
mos which these Spirits inhabit. That there is such a World 
with its Inhabitants, and that both it and they are susceptible 
of a Scientific Enquiry and Treatment, by the Methods of 
Analogy herein to be instituted, — and, as it were, a priori, or 
apart from the direct testimony of Observation, — will be as- 
sumed, from this point onward, in the present work, and the 
justification of the assumption left to the gradual accumula- 
tion of the proofs to be adduced. 

39. The Science of this intermediate Domain I shall denom- 
inate Pjn t eumatology ; and as this Domain repeats the whole 
of the Outer Universe, this Science will undergo corresponding 
Subdivisions, as Pneumato-Antheopology, Pneumato-Cos- 
mology, etc. 

40. The Comparison between the Main Divisions of Uni- 
versal Being as here sketched, and those made by Comte, is 
exhibited in outline in the following Table, the details of which 
will be gradually expounded in the remainder of the present 
Chapter and further on. 

denborg for example, or by Pietists and religious devotion to, and idealisation of, 

Religions Writers generally, he makes the Universal Human World, or Society 

really no account whatever. He would existing through Time, and in Space ;— a 

indeed create a Substitute for it in a cognate but new and different conception. 



Ch. I.J 



CLASSIFICATION OF HUMAN KNOWLEDGE. 



23 



Read from below, upwards. See table 29, t. 394, p. 2T9. 

TABLE 7. 

TYPICAL TABLE OF THE UNIVEESE. c. 1-3. 



PQ 



CZ3 



i— i 



Eh 



GO 
I— I 



o o 

° £ 

3 



© c 
H o 

■I 



III. 

1. Uniuersological Distribution. 

Actionals;/, f 3. " Harmony of the I"" 1 " " 1 ? 

PABSiONB/'-FOCBlKB. j"^°g^ 
2> CONVERGENT INDIVIDUAL- 
ITY, c. 1. Mutuality of 
Leadership and Subordina- 
SOCIOL- 1 tion.— Comte. 
OGY. 1. Divergent Individuality. 

(SOCIETY.) c. 1. Free Autonomy. De- 

mocracy. " SOVEREIGNTY 
OP the Individual," — 
"Warren, Andrews, Spen- 
cer, Mill. 

2. MONANTHROPO LOGY,— Gall, Buchanan. 
1. BIOLOGY (Physiology, Body; Psychology, Mind), 
— Cuvier, Oken, Bichat—Hickok. c. 3. 



2. "Positivist" Distribution. 



'3. Action. Acts. Conduct. 
" Dynamique." 



2. Affection. Sentiments. 
The Affective, (Affectional) 
Life. 



1. Intelligence. Thoughts, 
Ideas, Theory, Mind. The 
Head. " Statique." 



5. BIOLOGY; Tableof Cere- 
bral Functions, — Comte. 



II. 












"S si 

• a 
^3 



3. "THE HEAVENS;" 
— Swedenborg. 

2. "THE WORLD OF 
SPIRITS;"— Sweden- 
borg. 

1. "THE HELLS;"— - 
Swedenborg. 



3. The Celestial Heavens. 
2. The Spiritual Heavens. 

1. The Natural Heavens. 

Purgatory, — Ecclesiastical. 

f 1. " The Uppermost 

Hell(s)," (Hades?).— 
Swedenborg. 

2. "The Middle Hell(s)." 
— Swedenborg. (Sheol ?) 

3. "The Lowest Hell(s)."— 
Swedenborg. (Gehenna?) 



* . 



25 

r— 1 


OS 




©2 


T=S 


M~ 


= 


O 


C3 


S? 




2 ft 




o> 


>H 


°*i 


^ 


;c 


o 


\ 


"—5 


rt.s 


O 


^ 


Z/l 


<5 £ 


34 


a- 




^ 


1— 1 




jz; 




t= 





I. 

3. Natural Sciences (Concrete). Mineral, Vegetable, Animal. 
2. Exact Science (Abstract), Logic, and Mathematics,— 

Spencer, Analogic, — Andrews. 
1. Mixed. (Abstract - Concrete). Chemistry, Mechanics, 

Physics. 
" Natural Philosophy,"— Comte— Generalogij. 



An undeveloped 
Theory of a Sub- 
jective Humanity. 
The Spiritual In- 
fluence — more or 
less conceived of as 
personal— of the An- 
cestry of the Race ; 
or of the Dead. 



" PHiLosorniE Positive." 
g 1 ■ [4. Chemistry, 
m J § J 3. Physics. 
% o Y I 2. Astronomy. 
J ™ t. 1. Mathematics. 



3. ARTO-PHILOSOPHY. Interblending of Naturo-Metaphysic and Sciento-Philosophy. 

f 3. Directional, — Direct, Inverse, Compound. 

(2. Geometrical, — Round, Straight, Com- 
posite. 
1. Numerical, — Unism, Dui6M, Trinism,— 
1; 2. 

( 3. Artoid. — Hickok — Forces, Antagonistic 
and Diremptive. 
1. NATrnO-METAPHYSIC,-Plato, Aris- J 2 " Scientoid-^ny. -Quality, Quantity, Re- 
totle HeceL I latlon ' Modality— 1 ; 0- 

roue, uegei. 1. MaterioM, — Ota Ontik.— Earth, Air, 

i Fire, Water— Thales, Anasdmene*, etc. 

L NEGATIVE G*ROUND— Negato-Absolutoid. — Old Hindoo Philosophy. (Chinese, 
Persian, Egyptian, etc.) See Vocabulary, w. Psychology. 



24 



AFFECTION, INTELLIGENCE, ACTION. 



[Ch. I. 



41. The following Diagram, resumed from Diagram JSTo. 1, 
and somewhat modified, will forward the explanation of the 
preceding Table. 



Diagram. IN" o . 3. 



TYPICAL TABLEAU 0? THE TOIVEE3E. 



INTELLIGENCE. 

AFFECTION. 

Individuality. 




Commentary, t. dO (Table 7)- 1. The Kepresentative names, as 
Hegel, Gall, Fourier, etc., introduced into the Table, are such as are specially 
identified with the particular Principles or Domains. 

2. For Convergent Individuality the Single term Mutuality, or Collectivity (of So- 
ciety), may be substituted. The Unity of Society is often spoken of in this sense, 
but it is too ambiguous a term for a Technicality. It may mean (unismally), 
the Unity-aspect, or Collectivity, or Convergent Individuality, as Contrasted 
with, and Contrary to, (Divergent) Individuality ; or it may mean (trinismally), 
the Unity of Society as based upon, growing out of and yet reaching down to and em- 
bracing the, (Divergent) Individuality or Variety- Aspect of the Social Constitution. 
For Divergent Individuality the Simple term Individuality may suffice when the 
Contrast between the two kinds of Individuality is not in point. The term 
Individuality, naturally tends to denote Divergency or Independence mainly, 
— especially as associated with " The Soveeeignty op the Individual." (1). 
I 3. Psychology or Mentology, as limited or confined to the Mind merely, is, 
Win a sense, a branch of Biology, and is so reckoned by Comte ; but as the Logic 
or Law of Mind tends powerfully to declare itself as the Law of Universal Being, 



(1) See " Equitable Commerce," by Josiah Warren, and " Science of Society," by Stepben Pearl Andrews. 



Ch. I] THE HEAD, THE HEART, AND THE HAKD. 25 

42. The Head of the Man is the Type, Symbol or Analogue 
of Intelligence or Knowing. The Left Side, or the Heabt, is 
the Analogue of Love, Affection or Feeling. The Right 
Hand, armed for Action, is the Type of Action, Execution or 
Accomplishment. (Applied Science). These Analogies are 
probably too obvious to require an elaborate exposition. In- 
stinctively we vindicate them in our habits of speech, and illus- 
trate them every hour. We speak of a Man of Brains, or of 
one who has a Head, meaning simply a Man of Intelligence. 
The Heart is everywhere the symbol of the warmth and of the 
throb or thrill of Affection, and the Eight-Hand is the symbol 
of Power. We see, then, putting analogically the Whole In- 



or to develop itself into the Universal Logic, or Transcendental Philosophy or 
Mctaphysic — terms in a great measure equivalent to each other — Psychology- 
has always stood, as previously observed, (t. 18) intimately associated with 
Metaphysics or Philosophy as popularly understood. In this sense it belongs at 
the Basis or Bottom of the Table. Again, as expressing itself analogically 
through the Forms of the Body, as in Phrenology, the Science of Mind belongs 
still elsewhere, namely, to Monanthropology. 



Annotation, t. 42. 1. The Traits 2. The Internal Function is then allied 

of the Countenance (Fr. Tirer and Traire, with the Heart and the Circulation of the 

Lat. Traho, To Draw), and the Features, Blood, and hence with Physiology, (Gr. 

(Sp. Fox-ciones, It. Fat-Uzze, from the Phusis, Nature) as stated in the 'text, 

Lat. Fac-ere, To Make), as distinctive of and the External Mechanism of the Limbs 

the Head and Face, indicate the Delinea- and Trunk, with Doing, Execution, Per- 

tion and Organization or Carpentry of formance or Art. 

the Whole Body ;— the Drawing and 3. TJie Permanent Organization, re- 
Outlining, and the Make- Up and Con- lated to Anatomy, is the Static Aspect 
stitution of the whole Fabric or Struc- of the Body, allied with its Shape, Form 
ture ; of which the Face or Countenance or Idea ; the Internal Functional, related 
(Lat. Con, Together, and Tencre, To to Physiology, is allied with the Senti- 
Hold), is as a Table of Contents (Con ments, Feelings or Emotions, (" The bow- 
and Tenerc) ; or as an Index to a Book ; els of Compassion," etc.), and is Sub- 
or as the Front and Representative Motic ; and finally, the Trunk and 
Presentation op an Edifice. The Limbs, as the total or completed Mecha- 
Organization or Constitution itself so in- nismus, related to Calisthenics, Gym- 
dicated or signified (indexed) is only re- nasties, Labor and Play, is allied with 
vealed fully through Anatomy, or the Motion specifically, and is therefore the 
Cut- Up of the Structure, as the Interior Motic Aspect of the Body. 
Plan of any Structure or Mechanism is re- 
vealed by cutting it or taking it to pieces. 

10 



26 AXATOMY, PHYSIOLOGY, GESTUEOLOGY. [Ch. I. 

dividual Human Body for the Body Corporate or the Domain 
of tlie Science or Sociology, what it is that Comte has fur- 
nished us, by Analogy, as his Fundamental Distribution of 
Society. To say that it is Intelligence, Sentiment or Affection ; 
and Activity or Action, is the same as to say that the Funda- 
mental Distribution of the Body is, into Head, Heart and 
Hand. But this, more largely interpreted, is an immensely 
important, and in a sense truly, a Fundamental Distribution ; 
for, 1. By the Head, with its featured character or deter- 
minate traits or lines is again meant, by another stretch of 
analogy, the segmentation or sectionizing of the Whole Body, 
(a. 1.) and it comes therefore to be the symbolical representation 
of the idea of Anatomy or the Cut-up of the Body, (Gr. Ana, 
theoegh, and Temnein, to cut) ; 2. The Heaet, collectively 
with the Heart-Beat, or the rhythmical function of the Body, 
— the Diastole and Systole of the Heart, in the supply and dis- 
tribution of the blood — is that System of the Body which is 
representative of Physiology ; and 3. or finally, the Right- 
Hand, as symbol of the Combined Activity of the Body as a 
systematized Organismus, represents the Common Function- 
ality of the Body, not witliin, as Physiology (Xature), but 
externally, as Doing, Performance or Art. (a. 2-3). 

43. Anatomy is Scientoid ; Physiology is JVaturoid ; and 
Gesture or the Movements and Applications of the Body, as 
a perfected Instrument of Use, Artoid. c. 1-14. 



Commentary, t. 43. 1. Every Science requires to have an appropriate 
Nomenclature or Terminology, and every new Science must frame one adapted 
to its wants. Universology comes under the same necessity in this respect as 
the other Sciences. 

2. To express any department of the Universe, any scope, sphere, collection or 
aggregation of things whatsoever, I adopt the termination, -ismus ; somewhat as 
in German they say Organismus, for what ice have heretofore denominated an 
Organism, that is to say, a Substantive Apparatus consisting of Organs functionat- 
ing together for a common end. This termination (-ismtjs) is therefore equivalent 
to, -dom or Domain. 

3. From this Substantive Termination -ismtjs is formed the Adjective Ending 
-ismc (changing us into ic), for that which relates to the given Department of the 



Ch. I.J NOMENCLATURE. 27 

44. Tlie leading distribution of Society made by Comte ; 
after the corresponding distribution of the Mind made by the 
Metaphysicians ; and correspondentially with the above Phys- 
ical Distribution of the Individual Body ; and again, by 



Universe or Collection of Principles, Ideas or Things. Thus, for example, by 
the Naturismus of the Universe, is meant that Department or Aspect of Being 
in whatsoever Domain of the Universe, which corresponds with those crude 
First Impressions which we call Nature, as stated in the Text (t. 9). By Sci- 
entismus is meant that Department or Aspect of Being which corresponds with, 
or is characterized by, Exactitudes like those of Science (as, for example, — in 
Concrete Spheres, — the Regularity of Crystals, or the Reflection and Refraction 
of Light). By the Artismus is meant that Department or Aspect of Being in 
which there is the 'preponderance of Graceful Farms, or of corresponding Prin- 
ciples. Naturismic is then, therefore, that which relates to the Naturismus, etc. 

4. To express the Abstract Principle which prevails or predominates in, and 
characterizes any given Department of the Universe, or any Thing or Aggrega- 
tion of Things, I employ the termination -ism, which becomes an Adjective by 
the addition of -al, making -ismal, and then denotes that which relates to the 
Principle in question. Hence the terms Naturism and Scientism are used to 
denote the inherent and governing Principles of the Naturismus and the Scien- 
tismus respectively. Naturismal and Scientismal are the corresponding 
Adjectives. 

5. Finally, for a single Object or Thing which embodies and is a Material or 
Real Type of an Abstract Principle, the termination -oid (Gr. Eidos, form, like- 
ness) is added, as a Naturoid, a Scientoid, etc. A cube is, for example, a Scien- 
toid, or the Analogue of the Scientismus in the primitive distribution of the 
Universe, as will be explained elsewhere (t. 776). The termination -oid makes 
the Adjective in -oidal, meaning that which relates to the thing denoted by the 
Substantive. 

6. But -oid, as itself an Adjective Termination, continues to mean — as it is 
now extensively employed in The Sciences, — like or similar to. 

recapitulation. 

Substantives. Adjectives. 

-ismus (Department). -ismic (relating to a Department). 

-ism (Principle). -ismal (relating to a Principle). 

oid (Thing). -oidal relating to a Thing). 

-oid, that which is like or similar to that which is named. 

7. The termination -oid (contracted -id) will be used to denote any Object 
or Thing characterized by the Property named, and this, changed to -it, will 
then denote the corresponding Abstract Conception. A Un-ro is therefore any 
Individualized Object, or real Unit ; while Un-rr will continue to signify, as 
now, the mere vacant ideal of an Object, — representative of any object which may 
afterwards be supplied to it— the mathematical Unit, in fine. So, Diametr-iD 



23 NOMENCLATURE. [Ch. I. 

analogy, with the leading Sciences which relate to the Body ; 
is therefore of a great, and— in a Common as distinguished 
from a more Radical Aspect of the Subject — of a fundamental 
importance in the true constitution of a Social Science. Comte 



denotes a real Axis or Central Beam, and Diametr-rr an Abstract Line center- 
ing any object in a similar manner. 

8. By this simple adjustment of Terminations a great number of new words 
is formed, without the aid of which it would be very difficult, if indeed not 
entirely impossible, to convey a clear understanding of the discriminations 
which it is necessary to make in the proper treatment of Universology. 

9. By the operation of the new Terminology, the English word Organism 
becomes sometimes Organisinus as in the German from the Latin, and sometimes 
Organismoid, according to the special sense in which it is used; while Organism 
is reserved to signify the Organic Principle, — the Principle which presides in 
Organic Spheres and Things, and makes them differ from Inorganic. 

10. By Naturism is meant the inherent and governing Principle in the Na- 
turismus ; tfiat is to say in the Realm or Domain of Nature or of Reality and 
Actuality, or of Things and Events ; — or in some echoing Department of Science 
or Art. 

11. By Scientism is meant the inherent and governing Principle in the 
Scientismus ; that is to say in the Realm or Domain of Science, or of the Limita- 
tions and Measurements of Reality and Actuality, as Number, Order, etc., or in- 
a word, of Law ; or in some Echoing Department of Nature or Art. 

12. By Artism is meant the inherent and governing Principle in the Artis- 
mus ; that is to say in the Realm or Domain of Art, or of Harmony and Beauty, 
or of Symmetry and Pleasing Proportion between Reality and Actuality, on the 
one hand, and the Law governing their exposition or development on the other ; 
or in some echoing Department of Nature or Science. 

13. Where one Noun is qualified by another in a compound way, it is usual 
to terminate the first noun in the vowel o, as in Sciento-Philosophy. This signi- 
fies the Scientific half or branch of Philosophy. It halves or fractionizes, therefore, 
the meaning of the second term. But there is another class of cases in which a 
compound is needed to signify the Joint Domain resulting from the addition of 
the meanings of the two terms. For this purpose I change the connecting 
vowel from o to a. Thus Sciento-Philosophy would signify the joint Domain 
compounded of Science and Philosophy (called in the Text sometimes The 
University, — putting the Institution for the Domain). 

14. A totally new Lingual Department arises out of Unwersology itself and will 
furnish the ulterior Thesaurus of the Technicals of the Science, in turn. This 
new Scientific Universal Language (Alwato) receives some preliminary exposi- 
tion in the Vocabulary ; see the word Tikiwa. The Nomenclature here intro- 
duced is therefore in a sense transitional, although it may be absorbed into the 
new Language and remain more or less permanent alongside of terms more 
rigorously constituted. (See also " Structural Outline," to follow this work.) 



Cn. I.] INDIVIDUALITY AND MUTUALITY. 29 

has therein virtually discriminated "between the Anatomy, the 
Physiology (or Interior Functionology), and the Gesturology 
(or External Functionology) of Society. In this he has made 
a great and valuable contribution to the constitution of the 
final and completed Science of Society. He has done well 
this immense preparatory work, and for this he deserves and 
will receive the gratitude and applause of the world in the 
coming ages. All this labor, as that of all the other Great 
Thinkers of the Past, is unhesitatingly appropriated by Uni- 
versology. 

45. It is indeed said by Emerson that the greatest Man is he 
who is most greatly indebted. If the greatness of a Science 
or of a System of Philosophy can be measured by the same 
test, then should Universology and Integralism be classed as 
the Greatest of Sciences and of Systems on that ground ; but 
to the accumulation and co-ordination of the labors of all past 
thinkers, Universology with its accompanying Philosophy 
will add also their own immense contribution of original Dis- 
covery. 

46. This Basic Societary Distribution of Comte is, however, 
as above intimated, a distinguishing between certain wry gen- 
eral Aspects of Society merely, — symbolized by the Head, 
Heart, and Hand, — as if these were, or composed the whole 
Body. It is therefore a Generalized or Discursive Kind of 
Discrimination, as contrasted with another which is, at least, 
equally Fundamental, and which is far more Distinctive and 
Exact. Comte' s Discrimination is, in other words, philoso- 
phoid, or naturoid, as against this other, which is about to be 
made from the Universological point of view, and emphasized, 
and insisted upon, and which is specifically Scientoid. The 
distinction now in question is that which intervenes between 
the Individuality and the Mutuality ( — Relations) of So- 
ciety ; or between the Centralizing and the Decentralizing 
Tendency ; or technically and precisely, between the Diver- 
gent and the Convergent Individuality, out of which the 



30' THE LIMBS ; THE TRUNK ; THE ENTIRE BODY. [On. I. 

Composite Integrality of Society is inherently constituted. 
Comte's Discrimination is indeed derived, as I have already 
pointed out, from those very Metaphysicians, or Indeterminate 
Philosophers, upon whom he, as a Positivist or Scientist, has 
as it were lavished his contempt, for what he regards as the 
vagueness of their speculations, and the "barrenness of their 
results. 

47. It is apparent from the Diagram (No. 2, t. 41), that there 
is another and more exhaustive Distribution of the Parts of 
the Body ; or as between the Parts of it and the Whole of it ; 
which should also symbolize a correspondingly more Radical 
Distribution of Human Society. The distinction here alluded 
to is as between 1. The Limbs or Brandies of the Body ; 2. 
The Trunk or Central and Simple Integration of the Sub- 
stance of the Body ; and 3. TJie Entirety or Compound Whole- 
ness, or Composite Integrality of the Body, as constituted of 
the Limbs (including the Head) and the Trunk, conjointly. 
Analogically, as will be seen by further inspection of the 
Diagram, the Limbs in their Divergency or Branchiness sym- 
bolize the Principle of Divergent Individuality in Society. 
The Trunk in its Collective Unity symbolizes in turn the Op- 
posite Principle of Mutuality, Collectivity, Sociability, 
or Convergent Individuality. The different aspects or 
modes of combining these two Grand Constitutive Principles 
of Society, will be stated further on. (t. 54, 56.) 

48. Divergent Individuality, or the " Sovereignty of the 
Individual," as the Basis of Social Order, and consequently 
as the Fundamental Principle of Sociology, is distinctively 
and pre-eminently the doctrine of Josiah Warren of Indiana, 
and as derived from him has been elaborated by myself in a 
work entitled the " Science of Society." It has been recently 
exhibited in a less fundamental and exact form, but more 
popularly, by John Stuart Mill, in a work entitled "Mill on 
Liberty." It is the doctrine of the least possible amount of 
Intervention Governmentally, and by Social Kestrictions 



Cn. 1.1 SOCIETY AXD THE INDIVIDUAL. 31 

through Public Opinion even ; and of the development of the 
Individual Man into a Law unto himself ; his action limited 
only by the ethical inhibition of aggression or encroachment ; 
through the Intellectual Perception of the Abstract Principles 
of Equity and Right ; which it is the object of this system to 
teach and to enforce, as the highest dictates of an enlightened 
self-interest, — so that ultimately Coercive Government shall 
become comparatively unnecessary. This idea predominates 
also in the writings of Herbert Spencer, and is made the basis 
of a distinct statement by him of one of his differences from 
Comte. It is this doctrine which is illustrated symbolically 
by the Divergency of the Limbs or Members of the Body. 
AVe instinctively speak of Individuals as Members of Society. 
The free development and use of the Limbs is truly the Basis, 
but it is not the Top, nor yet the Centre, of the true Autonomy 
of the whole Body. Mr. Warren indeed admits the Counter- 
principle of Leadership or ''Individuality of Lead," or what 
Fourier would denominate Social Pivots, but he makes so little 
of it in the comparison with the Divergent or liberating opera- 
tion of Individuality, that his name may well be put as the 
representative "par excellence," of this profoundly Radical 
Principle of Socialism. 

49. Comte, on the other hand, with no attempt even at any 
adequate discrimination, leans, by his natural affinities, wholly 
to the opposite extreme. He explicitly denies Rights to the 
Individual in Society, altogether. He affirms that Society 
alone has Rights, and that the Individual has Duties to per- 
form, only. (1). 

50. Still, this one statement of his views would not do full 
justice to Comte. He believes that the safety and protection 
of the Individual are sufficiently provided for by the system of 
guarantees which he has, so to speak, devised in his Synthesis 
of Society, or System of Social Construction. He even admits 



(1) His maxim is : On n"a droit que de/aire son devoir. 



32 0EDEE AKD FEEEDO^. [Cn. 1 - 

the usefulness of the Critical or Divergent Principle in the 
great Crises or Transitions of Society, for the purpose of 
breaking up the incrustations of an old and imperfect Syn- 
thesis ; in other words, for revolutionary periods. He nowhere 
recognises it, however, as one of the Ever- Present Essential 
and Vitalizing Principles of Society, to he guarded and 
cherished, as we guard and cherish the Existence and the Free- 
dom of our Limbs, — as something indeed never to be sacrificed 
except in the last extremity, and as a pis alter for the muti- 
lated preservation of the Body itself. 

51. This important point has been so loosely considered by 
Comte ; it is so little the Tonic or Key-Note of his system, 
while the opposite Principle, The Collective Interests of Hu- 
manity, and the absolute devotion of the Individual to them, 
is insisted upon in such immense preponderance, that I have 
chosen his name to stand representatively for this Counter- 
Principle of Convergent Individuality, — which is, the Mutual- 
ity-Aspect or the Collectivity or " Sociability" of Society, as 
against its Individuality. The Analogue of this Principle in 
the Individual Body is the Trunk or Main-Stem of the Body, 
— the Torso, as against the Limbs. 

52. Divergent Individuality is the Principle of Feeedom 
and Progress, tending to Democracy, and ultimating in the 
Sovereignty of the Individual ; Convergent Individuality is 
the Principle of Oedee or Conservatism, and hence of Im- 
mobility or Eest. While therefore the Sovereignty of the 
Individual is claimed by Warren as the Principle of Order, it 
is so, not directly, nor in its own nature, but as a Reaction 
and as a Basis, and because the Ultimate and Harmonious 
Order of Society must rest precisely upon this Basis of In- 
dividual Freedom, or must in other words be compatible with 
it. Louis Napoleon has uttered the great phrase, "Contented 
JVationalities as the basis of National Harmony." The 
greater conception still is Contented Individualities as the 
oasis of the Order and Harmony of Society, 



Ch. L] passional axd ixdusteial attraction. 33 



53. Comte, on the contrary, claims, at the opposite extreme, 
that a Constituted and even a Eepressive Order is the Condi- 
tion of Progress. It is so, in turn, only in a secondary sense, 
less radical than that in which a Free Divergent Individuality 
conduces to Progress. He justly affirms that " Progress is 
merely the Development of Order ;" but the Order of Nature, 
by which she is effecting her Grand Universal Social Progres- 
sions, as indeed all other Progressions, is something larger 
than the Conventional and Established Order which this Phi- 
losopher would assign to her. This magical Order of Nature 
or of Providence is competent to embrace and to absorb, and 
to utilize the Utmost Scope of that Divergent Individuality 
which is the terror of "Conservative minds;" nay, even de- 
mands that utmost scope of Divergency and Freedom as the 
indispensable Condition and Ground of its own Being. This 
is no more than repeating what was said above of the Doctrine 
of Warren. 

54. Fourier, differing again from both Warren and Comte, 
combines these two Opposing Principles implicitly, but not 
explicitly; that is to say, vaguely and somewhat unsatisfac- 
torily. He proposes " to harmonize the Passions," by which 
he means all the Motor-Forces of the Soul, by his discovery 
of still other and in a sense higher Principles of Social Recon- 
struction and Harmony. These Principles are, especially, 
" Passional Attraction" and " Industrial Attraction." He 
therefore, so to speak, obliterates or blends and obscures the 
distinct idea of the Duties and that of the Rights of the Indi- 
vidual, under the concrete operation of those higher Sociolog- 
ical Principles. He trusts, in other words, to the influence of 
Charm, or to the delight of life under harmonious conditions, 
which shall make us forget whether we serve or are served in 
the supreme pleasure of Doing. The Analogue for this is, in a 
sense, the Totality of the Body, — Trunk and Limbs ; but 
this not with any complete distinctification of those parts, 
but rather the Body as recognized through a flowing out- 



34 SOCIAL IXTEGEALI3X ; PAXTAECHIS^I. [Ch. I. 

line, as of the draped statue or the fashionable lady in full 
toilette. 

55. Warren, in respect to the series of Sociological Prin- 
ciples here discriminated, is Scientoid, Analytical, or Dis- 
integrating, and truly Radical. Comte is Philosophoid, ISTa- 
turoid, Synstatic, and only Pseudo-Reconstructive. His 
highest ideal of the Societary conditions of the Future is little 
more than a revivification of the old Catholic Church and of 
the Feudal System of the Middle Ages ; with the men of Sci- 
ence as the new Priesthood ; the Bankers and Industrial 
Chiefs engaged in the Organization of Industry and the pro- 
tection of the poor, in the place of the Barons and Kings ; and 
the ideal Entity called Society, or u le Grand Etre" (the Great 
Being) — despite of his horror of Metaphysical Entities — as the 
object of worship, in the place of the God of Theology. Fou- 
rier is Artoid, Composite, Synthetic, and profoundly Recon- 
structive, — pre-eminently Radical and pre-eminently Conser- 
vative, — "but without positive demonstrations, confused in 
method, and fantastical in manner ; the brilliant but shim- 
mering incipiency of the Grand Socio-Scientific Revelation 
of the Future. 

56. Social Ixtegealism is the Theoretical, and Pajttaech- 
is:.i the Practical Co-ordination, Combination and Co-opera- 
tion of a true Social Organization ; — the Reconciliation of all 
Opposites ; the Integration of all Partialisms and Extremes. 
Pushing Individualism to its UTtimates along with Warren, 
but only as a Basis, they accept and magnify along with 
Comte the doctrine of Leadership or Social Pivots, — the true 
Aristocracy of Talent, Goodness and Power for the Accom- 
plishment of Good, — as an essential condition of Society at 
large, and of every practical undertaking which is to embody 
any considerable number of men — blending these Antagonist 
Principles into Hae^ioxt, by the intervention of the Fourier- 
istic Principle of Charm. In other words, they integrate and 
co-ordinate the Individualism of Warren, the Subordina- 



Ch. I.] philosophy of history. 35 

tion and Social Devotedness of Comte, and tlie Attractlonal 
Theory of Fourier. They go at the same time back of all 
these, and subsume the Great Religious Sentiment, the Spirit- 
ual Aspirations and Faith, and the profound Intuitional Ex- 
periences of the Race, in all the Past. 

57. Social Integralism purposes, in addition, *to furnish, in 
full, the Philosophy of History ; to give the significance of 
all the Doctrines, Rites and Sectarian Peculiarities, in the 
Religious AVorld ; to reconcile and converge all Religions and 
Sects in the bosom of a Higher Social and Religious Unity, 
through the mediation of a Scienta-Philosophic Revelation of 
the Law of God existing in all Being, and tending ever to the 
final and satisfactory "Restitution of all Things.' ' It will do 
the same for all governmental Diversities, and the Practical 
Incoherencies, in all senses, of the Collective and the Indivi- 
dual Life. 

58. The new Science or Philosophy, — in whichsoever aspect 
it is regarded, — does not, however, profess even, as mere Sci- 
ence or Philosophy, to do the work of the Heart, nor to dis- 
pense with the instrumentalities of Religious Culture. It is pre- 
eminently the icor~k of the Head in the service of the Heart ; 
but that Service in the highest of the forms which it assumes 
is specifically one of Governing or Direction over the Senti- 
ment, as well as over the Action or Conduct of the Individual, 
and especially of Society, c. 1-3. 



Commentary, t. oS. 1. It is the characteristic or Key-Note of the Posi- 
tive Politics of Comte, that the Heart rules or should rule the Head. This 
supposed Principle of True Social Order is stated very strongly by him, as 
follows : " The Intellect is not destined to reign, but to serve ; when it aspires 
to govern, it enters into the service of the Personality, instead of seconding the 
purposes of Sociability, without being able in any manner to escape from the 
service of some one of the passions. In fact, the real governing function de- 
mands above all things Force, and the Reason has never anything to offer but 
Light : the Impulsion must come from elsewhere." (1) 

2. Universology and Integralism just as distinctly affirm the Opposite Prin- 



(1) Politique Positive, VoL I. p. 16. 



36 "CORRESPONDENCES;" " UNIVERSAL ANALOGY. " [Ch. I. 

59. IMversology is again competent to descend more deeply 
into the Arcana of Being, and to penetrate and disperse all 
Mystery; except ihe Mystery of Being itself. It proposes to 
carry the Methods of Exact Science into the Realms of Spirit- 
ual Phenomena, and to expose the whole Arena of Mythical 
Perception to the clear Sunlight of the Intellectual Under- 
standing. I have placed the name of Swedenborg as the most 
leading of my predecessors among the representatives of this 
department of Knowledge. Swedenborg is still, notwithstand- 
ing all that the modern Spiritualists or Spiritists have done, 
the grand Coryphaeus of Mysteriology and Symbolology. He 
has intuited obscurely the knowledge of the whole field, and 
has so furnished, in part, the Naturoid Stage of this Method of 
Investigation. He possessed vaguely that whole Doctrine of 
" Correspondences," or " Universal Analogy," which, when 
scientifically discovered, is Universology itself ; although un- 
der this latter denomination, — Universal Analogy — Fourier 
has carried the Intuitional Phase of this discovery an immense 
step beyond Swedenborg, especially in its applications to So- 
ciological Science. 

60. The followers of Swedenborg, or the acceptors, as they 
denominate themselves, of his doctrine, and other high religion- 
ists, would concur in objecting to the surrendering of the name 



ciple, namely, that all the faculties of Man individually, and of Human Society, 
should be, and are destined to become, specifically submitted to the government of 
the Reason ; and that Force and Impulsions, instead of Governors, are the 
Subject-Matter or the living Reality of Being demanding to be governed. 

3. The Hand of the Steersman on the Helm, (Fr. Gouvernail, Lat. Grubernacih 
lum, a Helm, whence comes the word Government), practically, it is true, gov- 
erns the Ship, (temporarily and materially) ; but the Hand of the Steersman 
moves in Subordination to the View or Sight, and to the accompanying word 
of command of the Pilot, who is the true Spirito-Ideal Governor of the Ship's 
course— so that the Mere Light is paramount over the Actual Force, even when 
this last is engaged in governing, — the Legislative paramount over the Execu- 
tive Department. The Eye is higher in position and more truly directional than 
the Heart or the Hand. This important subject will undergo a more elaborate 
discussion in a subsequent work. 



Ch. I] "SPIRITUALISTS" AND "SPIRITISTS." 37 

"Spiritualists" to those who have appropriated it in these 
more modern times ; and here more generally in America ; of 
whom Andrew Jackson Davis and Jndge Edmonds may per- 
haps be taken as representative men. These they call Spirit- 
ists, not for the purpose, or certainly not alone for the purpose 
of discrediting them, but for the purpose of marking an im- 
portant distinction ; and since this same class of thinkers and 
believers in France, — "Modern Spiritualists " — have volun- 
tarily chosen the name Spiritiste, and not Spiritualiste, I 
have elected to follow the Swedenborgians in this particular. 
The difference between these two classes of believers is world- 
wide and important for all the purposes of Philosophy. The 
Spiritists hold with great uniformity that Spirit, as they under- 
stand and mean it, however refined, is only an exceedingly 
attenuated form t of Matter. It is Ether ia as distinguished 
from Materia. This doctrine is therefore the Spiritual Side or 
Aspect of Materialism. What they are discovering and in- 
vestigating is an immense field in the larger domain of Truth 
now about to be annexed to the possessions of Positive Science, 
but it is still quite different in kind from, and should not be 
confounded with, a true Transcendental Spiritualism — although 
it tends to terminate in that, or is, to speak technically, tenden- 
tially cor respondentia! with it. c. 1-4. 

Commentary, t. GO. 1. For myself certainly, by the introduction of 
these two terms I do not desire to be understood as pronouncing by so doing, 
through any implication of the words used, upon the superior truth or greater 
excellence of one form of doctrine over another, but simply to avail myself of 
the facilities of language to save an important distinction of ideas ; nor do I 
assign to any one an exclusive position in either rank. 

2. By Spiritist I wish to designate one who believes in the existence and com- 
munication of Spirits mainly through the testimony of u Phvsical Manifesta- 
tions," or even of semi-intellectual and ideal visions, but who tends to assign 
to the Spirit-World an actual locality in Space, and so generally to materialize 
his conceptions of the Subject. 

3. By Spiritualist I mean, on the contrary, one who, believing in the Spirit- 
life, does so mainly through realizing it interiorly : by influx and faith affecting 
the life religiously ; as a world of pure thought and affectional or emotional 
experiences without much requiring or considering the testimony of Physical 



38 "LOVE AND WISDOM EEAL SUBSTANCES." [Ch. I. 

61. The true Spiritualism, on the other hand, in respect to 
which Swedenborg is to be classed with the High Religionists 
and Orthodox Theologians, is a real Supernaturalism, and is 
the opposite or antithesis, therefore, of Spiritism. According 
to Swedenborg, this Mundane Universe is merely a coarser 
shell or outgrowth from a world of pure Spiritual Being, which 
is so distinct in kind from all that we call Matter, that it is not 
even contained in Time and Space, Ibut absolutely transcends 
them both, — although there is in it, by correspondence, a cer- 
tain appearance of Time and Space, the Time-phenomena being 
Thoughts, and the Space-phenomena being Affections. This 
Mundane World is then a world of intimates, and not of 
Origins. According to the logic of this distinction, the very 
granite rock, the Basis of our Materiality, is only a consolida- 
tion of Spiritual Entities or Forces — Thoughts, Ideas, Feelings. 
Accordingly Swedenborg boldly affirms that Love and Wis- 
dom, the aggregations of Affections and Thoughts, are real 
Substances. 

62. Extravagant and mystical as this last statement may 
seem at first to the mere Materialist in Philosophy, or to the 
Materialistic Scientist, it is indubitable that the recent pro- 
gress of Scientific speculation, in the most conservative sections 
even of the Scientific World, is markedly and rapidly tending 
to similar conclusions. One has only to read some one of the 
more recent Scientific Collections, take for example "The Cor- 



Manifestations ; and who takes, or attempts to take, his conception of the Sub- 
ject out of the Domain of Time and Space, and so, generally, to " spiritualize? 
instead of materializing the whole idea of the Subject. 

4. Within the ranks of the " Modern Spiritualists," or (Fr.) " Spiritistes," I 
know many whom I rank habitually in my thought as Spiritualists, and others 
whom I rank as Spiritists; while I recognize in many# strong tendency to unite 
the two forms of doctrine and mental state, more or less harmoniously blending 
them with each other. Each individual is free to the adoption of either term 
as designating his own perception of himself, and will, I hope, be thankful for 
the help which the lingual discrimination will offer him. The New Language 
will afford infinitely more numerous and subtle discriminations for subdivisions 
of the same domain. 



Cn. L] FIEST AND SECOND FOEMS OF MATTER. 39 

relation and Conservation of Forces ; A series of Expositions, 
by Prof. Gove, Prof. Helniholtz, Dr. Mayer, Dr. Faraday, 
Prof. Liebig and Dr. Carpenter," to be struck by the immense 
strides which these leaders in Science are making towards 
what I may denominate the Spiritual Constitution of Matter. 
This is, of course, in their minds, in the first instance, in the 
form of the admission of a Materiel Etherial Substance, finer 
or more subtle than that which has been heretofore dealt with 
in Science, and which latter we must hereafter discriminate 
as the First Form, or the Gross Form of Matter. 

63. Professor Joseph Henry, Secretary of the Smithsonian 
Institution, at Washington, has recently admitted what we 
must now denominate the Second Form of matter, the Etherial, 
into a Scientific Classification. His words are: ." Matter is 
found in three states or consistencies — Solid, Liquid, and Aeri- 
form or Gaseous ; and to these may reasonably be added a 
fourth : the Etherial." (1). Professor Silas L. Loomis, also of 
Washington, is elaborating a profound and original Scientific 
Exposition of the nature and laws of " FtTieria" or "the 
Second Form of Matter." The world is already familiar with 
the Odic Force of Reichenbach, which Faraday, it is said, has 
admitted may have relations with his own discovery of Dia- 
Magnetism. 

64. The Scientists do not as yet, for the most part, consciously 
mean by these new attributions, or theories of matter, all even 
that the Spiritists mean by Spirit-Matter; but the line of 
difference is difficult to be drawn or preserved, and, as I have 
said, the Spiritists tend in turn to take the ground of the true 
Spiritualists or Supornaturalists, who tend in their turn to 
become more materialistic in their expositions of Supernatural- 
ism. Take, for illustration of this latter statement, the Cos- 
mology of Hickok, who from the highest pinnacle of Ortho- 



(1) Syllabus of a Course of Lectures on Physics, by Professor Joseph Ilonry, Secretary of the 
Smithsonian Institution. Annual Report of the Board of Regents of the Smithsonian Institution. Miscel- 
laneous Documents : Senate; No. 54, page 193. 



40 XATUKALISM AXD SUPEKXArCTLAXIS^I. [Ch. I. 

doxy, traces down the "Will of God into the detailed mechanism 
of the External World. 

65. Professor Hickok goes, indeed, the additional step 
beyond the Etherialists, of boldly discarding the idea of Mat- 
ter as such, and resolves all appearances of Matter into 
nothing else than the Standing- Against- Each-Other of Oppo- 
site Forces. These forces are then retraced to their Spiritual 
Sonrces in the Will of God, — while ultiniated as Matter. 

66. Not the least surprising of the manifestations of a new 
Spiritualizing tendency in the Science and Philosophy of the 
Day, — starting from the Materialism allied with Positive Sci- 
ence — is the recent work of that prominent Positivist lEcho- 
sophist) J. Stuart Mill, "On the Philosophy of Sir William 
Hamilton." Deriving his reasoning from the favorite Echo- 
sophic Aphorism or Formula, the Relativity of all Knowledge, 
he is conducted substantially to the Extremest Subjective 
Idealism of Berkeley or Fichte, which means also the Spiritual 
Constitution of Matter. He resolves all that we know of Mat- 
ter into the Aggregate of "Our Sensations, as mental States, 
together with the Permanent Possibility of receiving Impres- 
sions." 

67. Thus, either as God, or Man, or Spirits, or as diffused 
Spirit, the purport of true Spiritualism is to resolve all Tilings 
into Supernaturalism, as that of Materialism is to resolve all 
things into Matter ; and of these both to change places. It is the 
Contest of the Realists and the Nominalists, or of Idealism and 
Sensationalism, over again upon a higher and a broader plane. 

68. The tendency of these Doctrines, Naturalism and Super- 
naturalism, each to overlap the other, and so to speak radi- 
cally to change position, has been alluded to here, only ; it 
will be resumed elsewhere. Universology accepts them both 
as PJiases or Aspects merely of a Compound, Truth, no single 
Exposition of which is or can be exhaustive. They are recip- 
rocally related to, or Correlative Halves of, the one Totality 
of Being, or Body of Truth, the Natural and Essential 



Cn. L] THE ABSOLUTE AND THE EELATIVE. 41 

Counterparts of each other, as much so as the two sides of the 
body. This is equally true as the Practical or Relative Fact, 
and as the Lam of Subdivisional Distribution, apart from the 
question, how, in ultimate Analysis, the Radical Ontological 
Question may seem to be decided. "In my father's House 
there are many Mansions." The Universe is that house. The 
Mansions are those numerous and seemingly Opposite and 
Irreconcilable Forms of Doctrine in which the Mind may 
legitimately rest as alike true, — in the Absolute. It is in the 
Relative only, and in the Undevelopment of our Knowledge 
prior to the discovery of any Unifying Law, that views which 
are different and opposed, are pronounced as necessarily for 
that reason, — one or the other of them — false. The two sides 
of the body are different and opposed, but both are alike true 
to the higher purpose, than that of their own sectarian pecu- 
liarity, — that, namely, of constituting the body. 

60. The Absolute and the Relative are themselves again, in 
the light of Universology, no other than Opposite Aspects of 
the One Compound Truth of Being — inexpugnably united 
with each other. These, however, are the higher problems of 
Universological Metaphysic, and not proper — except in the 
mere glance — to this preliminary sketch, c. 1. 

70. It is proper, however, to affirm that Universology is 
competent to descend into the Utmost Minutiae of Metaphysics, 
and to settle all the vexed questions of Abstruse Speculation 
by a Positive Method, — to settle at any rate the limits of what 
it is possible to determine by any Method which the human 
mind may be rationally supposed to possess. It promises to 
reconcile all the conflicting Schools, not by inducing any of 
them, necessarily, to abandon their favorite "stand-points," 
but by proving to them that the stand-points of all others are 



Commentary, t. 09. 1. I employ the term inexpugnable in its strictly ety- 
mological meaning, literally: un-fignt-out-able. It is a stronger word than 
inseparable, as suggesting the utmost exertion to separate, and that exertion aa 
unavailing. 

11 



42 THE GEASTD EECOSrCILIATIOU. [Ch. L 

alike tenable ; or, at least, that they are representative of 
Some Aspect of Truth, which, under some modification, needs 
to be represented ; and that the Integrality of Truth consists 
in this very variety of its Aspects within the Relational Unity 
of an All-Compeeheistsive and Ramifying Peinciple. 

71. But farther on, and more important than all else, Uni- 
versology tenders a Grand Rational Reconciliation, as par- 
tially stated above, to all the Religions and Sects, not alone 
of Christendom, but of the whole World. It decides that all 
are, in an important sense, founded in truth ; in other words, 
that the Basic Principle of every Form of Belief which has 
ever extensively commanded the human mind, is a Scientific 
truth and one of the Stones (or it may be one of the Apart- 
ments) in the Temple of the Living God. 

72. It was only while seen as fragments in the rude stages 
of their preparation, apart from each other in the quarry and 
the wilderness, that they seemed uncomely, heterogeneous, and 
conflicting. The work of preparation completed, they are 
about to be brought together in a Sublime Edifice of Truth, so 
quietly and naturally, that it may with truth be said, that 
"no sound of the hammer was heard thereon." It will be the 
Millennium inaugurated through Science. The Stone which 
was rejected of the builders has become in a new sense the 
head of the corner. 

73. The Sects, Religious, Political and Social, are the Phre- 
nological Organs in the Head of Society or the Grand Man, and 
in their very oppositeness they constitute the Individuality of 
that Immense Being. When they shall mutually recognize 
this Reconciliatory Principle, a Friendly Co-operation in the 
presentation of the Great Composite Truth of All Organization 
will take the place of the shameful dissensions which now rend 
the Unity of Mankind, (c. t. 1123.) 

74. It is not intended to be affirmed that all Systems and 
Dispensations are alike in dignity or raiik. The Fetichism 
of Africa, for example, is not to be compared to the sublime 



Cn. L] THE TRUTH IN FETICIIISM. 43 

beauties of Christianity, in respect either to the Elevation or 
the Progressed Stage of the Ideas, or the System of life. There 
are in it, however, two varieties of Truth, the Truth of Adap- 
tation to the Stage of the Development of the people who be- 
lieve or have believed in it, and the Truth of the immanent 
presence of God, — Him "in whom we live, move, and have 
our being" — in all the Material Objects of which the Universe 
is Composed — not in a merely Pantheistic Sense ; but vitally, 
and as a fundamental Dogma of Theology. This is the lowest 
and consequently the Basic Truth of Religion. It was never- 
theless necessary, in order to initiate the Progression of the 
human Mind to the comprehension of Higher and more Spiritual 
Truths, to wean its devotion from this Infantile Instinct of the 
Soul. Such is the solution of the long war waged with Idola- 
try in the History of "the Chosen People of God." But when 
the Spirituality of Man is sufficiently confirmed through a 
succession of Dispensations, it becomes safe to revert to, and 
heartily to accept, the earliest dawnings and all the inter- 
mediate suggestions of the many-sided system of Religious 
truth, — God' s perpetual and unfolding Panorama of Revela- 
tion to Man. 

75. Christianity has never claimed for itself in its primitive 
or existing form to be more than a transitional dispensation. 
c. 1. 

76. The Jewish Dispensation was, previous to Christ, and 
is still, by its own interpretations, alike Provisional. With the 
Restoration of the Jews to the Holy Land, — in one sense a 
triumph of the Jewish Nationality, — the Jewish Nationality is 
destined, on the other hand, as their Scriptures are understood 

Commentary t. 75. 1. What is alluded to in the Text is the universal 
expectation, in the Church, of a Second Coming or a Final Coming of Christ, 
or a Permanent Institution, in some sense, of his Kingdom upon Earth, as a 
New and Distinctive Dispensation. The Pope, for example, as Head of the 
Church Universal, claims to be no more than the Vicegerent or Place-Holder for 
the True Head of the Church in waiting, until he shall arrive, and assume the 
personal exercise of his own functions. 



44 EXIVEESOLOGICAL EECONCILIATIOX3. [Ch. L 

by the most intelligent and progressive Jews, to "be extin- 
guished in the higher blending of all the Nationalities into one. 

77. The Church must not then assume to dictate to God 
the mode in which a new Revelation or Dispensation shall 
occur. 

78. It is only possible here, again, to glance at the immense 
field of the Applications of the New Science to the Ultimate 
Solution of all Religious Affairs. Let the Religious world 
look to it, and see that they do not reject the Truth because it 
comes again "out of Nazareth," or in an unexpected guise. 
It is possible, — they should admit, — that fhey may not have 
understood, in advance, all the Immensity of the Complexity 
and Consistency of the Development of God' s Providence on 
Earth. "His ways are not as our ways, neither are his 
thoughts as our thoughts." 

79. In respect to Systems of Government and Political and 
Social Doctrines, Universology will effect the same work of 
UxrvEESAL Reconciliation. It spans the whole gulf from 
the direst Democracy in the Sovereignty of the Individual, to 
the Apex of Absolutism in a Theocratic Despot of Society. 
It teaches, not vaguely, but with all the precision of Science, 
how to be icisely conservative, and at the same instant un- 
lirniledly progressive. It is stupendously revolutionary, but 
without violence or injustice to any of the Institutions of the 
Present ; while it subsumes, integrates and justifies all the 
Eventualities of the Past. It will convert Reactionists and 
Conservatives everywhere into more than all the enthusiasm 
of Radicals, and will recall Radicalism to the staunch defence 
of the Modified Rights of the statu quo. It will make of 
Morality a Positive Science, and will regulate beneficently 
everything from the Greatest Industry down to the minutest 
Affairs of the Common Life. 

80. It is thus that Social Lxtegealism and Paxtaechis^i 
find then- complete Analogical illustration in the Totality of 
the Human Figure as indicated at the right hand side of the 



Ch. L] THE AXTHE0P0M0EPHISM OF HEAYEX. 45 

last preceding Diagram (Dia. No. 2, t. 41) ; not, as with Fou- 
rier, in the likeness of the draped figure alone, but also in the 
Exact Outline of the Xude Body, and the rigorous exhibition 
of a true Anatomy — softened and slightly disguised merely, 
under the scientific perfection of the Sculptor' s Art. So also 
Universology and Integralism have their Analogue in Man 
and the World, with their intermediating, surrounding, and 
permeating, Aerial or Spiritual Medium — in the Totality, in fine, 
of what is presented in this Typical Tableau of the Universe. 

81. In the distribution of the Total Mundane Universe into 
Man and the World, Man occupies that upper half of the 
Tableau, which in the corresponding division of the Spiritual 
Cosmos is assigned to the Heavens, as standing above and 
resting upon the Hells. See the Typical Table of the Universe 
(Table 7, t. 40). In accordance with this analogy, the Total 
Heavens should be, in some symbolical sense, in the form of a 
Man. Let us hear Swedenborg upon this subject. The fol- 
lowing extract will appropriately conduct us to the close of the 
present chapter : 

82. " That Heaven, viewed collectively, is inform as One 
Man, is an Arcanum which is not yet known in the World ; 
but it is well known in the Heavens ; for the knowledge of this 
Arcanum, with the particular and most particular circumstan- 
ces relating to it, is the chief article of the intelligence of the 
Angels ; since many other things depend upon it, which, with- 
out a knowledge of this as their common centre, could not 
possibly enter distinctly and clearly into their ideas. As 
they know that all the Heavens, together with their Societies, 
are in form as One Man, they also call Heaven the Geaxd 
axd Divixe Max. They call it divine, because the Divine 
Sphere of the Lord constitutes Heaven, as shown above." (1). 
c. 1. 

Commentary t. 82. 1. In all Extracted Matter introduced into my Uni- 
versological Writings I shall take the same liberties typically as if they were 

(1) Concerning Heaven and its "Wonders, and Concerning Hell— from Things heard and Been, — by 
Emanuel Swedenborg. 



46 TEEMIXAL C0XYEESI0X IXTO OPPOSITES. [Ch. I. 

83. By passing in the Xatueal or Eistoeical or Mateeial 
Oedee, upward and 'inward, from the World to Man, and to 
the Inmost Mental and Metaphysical Domain of Research, we 
exhaust the Possibilities in that Drift of Direction, and find 
ourselves, often unconsciously, turned Outward again, to the 
External and Objective World, as the Trial- Field for the Ap- 
plication of our Speculations ; or, Contrarnoise, — In passing 
by the Logical or Ideal or Spieiteal Oedee, downward and 
outward, into ISTature, we analyze and refine upon Matter until, 
by a similar natural Transition or Revolution, we find our- 
selves brought back to Spiritual Considerations, or to the 
purely ideal Constitution of Matter. This Radical Change of 
Direction results from carrying any Drift of Speculation out 
tc its Ultimates ; — as, if we were traversing a Stick, in thought, 
until we arrive at one of its ends, we must reverse the direc- 
tion, if we would continue to pursue the ideal examination of 
it. This I find to be an important Principle of Universal Sci- 
ence, having thousands of Applications, and I fommlize it, 
therefore, for Reference, as : 

Teehlnae Coxveesiox ixto Opposites. 

84. It is by this Principle that Extremists in any opinion 
tend naturally to go over to the Opposite Extreme ; and this 
at both Poles of the Difference, so that they often pass each 
other, and exchange positions. By this means Individual 
Opinions are constantly interwoven into the texture of Uni- 
versal Opinion, and that Absolute Divergence which would 
otherwise ensue, is providentially prevented. Not only is there 
Individuality in Different Minds, but there is Individuality 
also in the States of the Same Mind, and of each Mind, from 
time to time. It is not, however, Opinions only, but every 



my own. In respect to Capitals, Italics, etc., the authors quoted from will not 
therefore be responsible. The reason for this course is that it is frequently the 
purpose with me to bring out into prominence ideas which were merely inci- 
dental, or of no more than of the ordinary value in the minds of the original 
writers. 



Ch. I] RECONCILIATORY HARMONY OF IDEAS. 47 

Variety of Being, which is under certain conditions to be 
gradully determined, subject to this Law; thus by persist- 
ently traveling to the West we find ourselves landed in the 
Extreme East. It will be shown elsewhere that Atheism, 
the Extreme of Scepticism, logically tends to conduct, by a 
Terminal Conversion into Opposites, to a New Order of 
the Sublimest Theological Conceptions ; and that the Excess- 
ive Veneration of an Extreme Piety, tends, contrariwise, by 
the same Principle, to become a Virtual Atheism. It is then 
through this gate that mankind may pass ultimately to the 
Eeconciliative Harmony of Ideas. The Reversal or Con- 
version may be Single, or relate to one end of the stick only, 
or it may be Double, relating to both ends, the two Drifts 
crossing and leading to a Mutual change of Position. Hence 
there is both Simple and Compound Terminal Conversion 
into Opposites. c. 1- 



Commentary t, 84. 1. It is a familiar idea in the churches that Converts 
from Infidelity make the best Christians. It is equally true, on the contrary, 
that to be the most intelligent Infidel it is necessary to have passed through the 
deepest religious experiences. It will only be when the Leaders of Humanity, 
and, in part, their followers, shall have completed the entire Traverse of Con- 
victions and Mental Experiences; — and this in both Drifts of Direction, inter- 
locking with and modulating each other in a third and new Stage of Complex 
and discriminating Faiih-and-Knoicledge, — that a sufficient Basis of Mutual 
Toleration and Acceptance will have been obtained, upon which the New Dispen- 
sation, born of the Ripeness of the Ages, can display its Composite and Tran- 
scendent Harmonies. 



CHAPTER II. 



Text. Matter, Mind, and Movement, p. 49. Exteriors and Interiors, 49. Space and Time, 49. 
Hindoo Philosophy characterized, 51. The Absoluto-Absolute, Annihilation, Nicban, 52. Brahm, 
Brahma, Om, 52. Emerson's Poem — Brahma, 53. The Greek Philosophy, Positive Chaos ; Earth, 
Air, Fire, Water, 54, 55, 61 ; Analogues of, 57, 53. Aristotle, Bacon, Kant, 55. The Chemical 
Elements, 56. Ground, Spirit, Mirror, Head, Brow, Eye, Tear, 57. Fire, Heat, Blood, Heart, 
Trunk, Focus, 53, 59. Sun and Moon, Light and Heat, 58, 59. The Torso = Earth, World, Cosmos; 
The Head = Man, 59. Involution and Evolution op Analogies, 60. Heat and Light : Affec- 
tion and Intelligence ; Love and Wisdom— Swedenborg, 61, 62. Mental Evolution, from Hindoo 
and Greek to German Philosophy, 63. The Categories of Aristotle ; The Categories of Kant, 64. 
Quality Conducts to the Naturoid Transcendentalism — German School ; Quantity to Sciento-Philos- 
ophy — Universological, 65. Oken, Humboldt, Natural Philosophy, 65, 70. Exposition of the mean- 
ing of "Quality," ( — Kant), 66. Subject and Object, or Me and Not-Me, Egoism and Altruism 
(— Comte), 66,67. Fichte, Berkley, Schelling, Hegel; Something and Nothing, and The Limit 
between, 67. Cousin, Comte, 68. Something and Nothing = 1 ; 0i 68. Unity the Fundamental 
Idea, 68, 69. Hindoo, Greek, German Evolution ; The Hegelian Formula ; Something = Nothing, 
69, 70. One, Zero (1 ; 0) a Non-fructifying Series; One, Two (1 ; 2) the Fructifying Series, — New 
Universological, 70, 71. Clefs 1 ; and 1 ; 2, 1, 2, 3, 71. Absolute Unity, Monotheism, Jewish, 
Mahometan, Modern, 72, 73. Catholicism, Protestantism, Christianism, Islamism ; Trinitarianism, 
Unitarianism , Unity and Plurality or Diversity, 72, 73. Theology and the Development of 
Thought, 74. Hickok — Cosmology and Psychology ; and Spencer , Doctrine of Forces, 74, 75. The 
Naturismus Feminoid ; The Scientismus Masculoid; The Artismus Nuptial, 75. The Sexes the 
two Poles of Organic Existence ; The Law of Organization One and the Same throughout ; 
without or with Human Intervention, 75. 

Tables. No. 8, p. 64. 

Xist of Diagrams. No. 3. Illustration of Matter and Mind ; Space and Time, Eventuation and 
Movement, p. 50. 

Commentary. "The Word," Om (Aum), Honover, etc., of the Hindoos, Persians, etc., p. 52. Sub- 
divisions of Hindoo Metaphysics, 53. Chinese Philosophy, 54, 70. Hegel's Order of Evolution; 
Persians, Egyptians, Hebrews, 55, 56. Identity of Principle in Diversity of Manifestation, 57. 
Moon, Man, Mens, Mensura, 53. Involution, 60. "Passions" defined; Light and Heat, and Ana- 
logues of, — Swedenborg, 62, 63. Ideologists, 67. Maurice, 72. Organization illustrated, in Em- 
bryology ; Male and Female Principles; Egg, Yolk, Impregnation ; Masculism related to Keen-ness, 
Ken and K-nife, — Form ; Feminism to Mass and Matter, — Substance, 75, 76, 77. Segmentation, 
76, 77. Sect-ions, Sects, Protestantism, Masculoid ; Unity, Catholicism, Feminoid, 77. Proto- 
Christianism ; Deutero-Christianism, New Catholicism, 77, 80. Dominance and Subdominance of 
Male and Female Principles, 77, 78, 80, 81. Eggs of the Hcrmellas, 78-80. Ken and Knife = Teeth, 80. 
Sucking (weaning) and Chewing, 80. Child and Mother ; Husband and Father ; Infanta-Feminoid, 
Masculoid, 81. Feeling and Knowing — Brain; Substance and Form; Female and Male, 82. 
Two Grand Orders and Four Standpoints— Universological, 83, Commingling of Analogies in 
TnE Higher Spheres, Impregnation, Birth, Puberty, etc., 84. The Baconian Age not part of the 
Scientismus, 84, 85. Feminism subordinates the Intellect, 85. Masculism proceeds from a Centre 
of Logical Necessity, 86. Sexism fourfold, 87. Proto-, Deuto-, and Trito-Societismus, 88. 
Woman's Eights Advocates; Relations of the Sexes, 83, 89. Equality of Worth with Differ- 
ence of Rank, 89. 

Annotation. Etymologies of Matter, Mind, and Movement, p. 50. Doctrine of Perception ; Evolu- 
tion of Ideas ; Mill, Hartley, Bain, Kant, 83. The Constitution of an Idea the same as of a World, 
84, 92. Pure Idealism ; Ideas, Laws, the Thoughts of God, Creative, even of God, 84, 85, 87. Ar- 



Cu.IL] MATTEK, MIND, AND MOVEMENT. 49 

BIT2ISM and Logicism, S5. The Spiritual and Logical Orders coincide, 85, 86. Point and Line ; 
Substance aud Form co-i;iherent and inexpugnable, 80. Complkxity, 8o. Lartialisms, 87. Ideaii<m 
an Analogue of the ^erioun Hijalein, Brain, Mind, Lye, S7. Materialism Analogue of the Mtucles, 8S. 
Integbalist Doctrine of the Subject, 89. Masson ; Removal of Ambiguities ; Diversity of Aspects, 
83, 90. Is there any Up or Down ? CO. In what Key are we speaking? Recursus in Time — N'aturis- 
nial; in Absolute Idea— Scientismal, 91 ; Sucking and Chewing, 91. OusntVATtONAL and Analyt- 
ical Genehalizationb, 9'- ; Milky Softness and Exact Cut-up, 92. Periodicity Feminoidal, 9'2. 
The Egg and tha Chicken ; Experientialism and Transcendentalism, 93. Spencer defective in respect 
to the Two Grand Orders of Evolution Counterparting each other, 93, 94 His admirable Dis- 
crimination between the Qualitative and the Quantitative Development of Science, 94, 95. Youmans 
on Spencer, 94. Ilis Criticism on the Metaphysical Method Counterstated, 95, 96. 

85. Having, in the preceding chapter, taken a general or as 
it were a bird's eye view of the Grand Typical Table (No. 7, 
t. 40), and of the Primitive or Typical Tableau (Dia. No. 2, 
t. 41), of the Universe, I shall begin more formally in the 
present chapter, at the bottom of the Table, and ascend step 
by step to the top of it, in a more particular and detailed 
exposition, to continue in subsequent chapters, (c. 1, t. 14). 

86. But before proceeding with the more orderly treat- 
ment of the subject, let us revert to the Basic Distribution 
of the Universe, into Mattes, Mind and Movement, and 
illustrate it by its appropriate Diagram. Matter, is con- 
ceived of instinctively as External and Gross, and Mind as 
Internal and Fine. When we speak of our Exterior or Exte- 
riors, we mean our Bodily and Material Proportions ; while 
by our Interiors we mean the Mind, Spirit, Soul, etc. Mat- 
ter is appropriately symbolized, therefore, by the Thiclc or 
Brawny portion of any Object, as of a Globe for instance, 
and Mind by its Centre of Gravity, or of Extension, and the 
Diverging Lines from that Centre, especially the Diametrids 
or Diametrits which, while centering it, are mean or mid-way 
of it, and measure, regulate and adjust it. The Whole Ob- 
ject, the Globe, for instance, is then situated in Space ; and 
it is the Changes of its Position, indicated by the Line of its 
Movement, in whatever Direction, which are illustrative of 
Movement generally. These changes are contained in Time, 
as the Track or Course or Current in which the Movement 
occurs. This Primitive, Fundamental and Important Sym- 
bolism is exhibited in the following Diagram : 



50 



MATTEB, MIND, AXD MOVEMENT. 



[Ch. H. 



Diagram No. 3. 



f .^S 



Kf 







>^ >Spae£ / 



The comparison of this Diagram with the Geometrized Egg- 
Figure wpoft. ^6 2¥£fe Pa^e will suggest a resemblance. The 
subject will be resumed and more fully expanded in the Fifth 
and Sixth Chapters in treating of the Symbolism of Form. 
a. 1-3. 

87. At the very bottom of the Table (No. 7, t. 40) is placed 
the Old Hindoo Philosophy, which is characterized as Abso- 



Annotation t. 86, 1. The Ety- 
mologies are here very important, as cor- 
roborative of the Symbolism and of the 
Philosophy. Matter (Lat. Mat-cries) is 
related, on the one hand, to mass (Lat. 
rnassa for matsa, from Gr. mas-so for 
mat-to, I beat, Sp. mat-ar, to beat or 
knock down, whence to kill) and to the 
English verb to mat. which is to beat 
solid, or to make firm, or close. Hence 
Solidity or Density and Deadness are im- 
plied in the meaning of Matter. On the 
other hand, this word is related to 
Moth-er and Matrix (Lat. mat-er, San. 
mdtd, mother), as that which is external 
to, and which produces from within. The 
whole idea is then that of an External, 
Solidified, Dead or Inert Mass, which 
covers or envelops — and hence may de- 



velop or produce from within itself some 
finer product. 

2. Mind (Lat. Mens, Mentis, San. 
Mantis, from Man, to Think, whence 
the English word Man, the Thinker), is, 
on the contrary, related 1. to Mean and 
Mean-lng, and thence to Mid-dle, (by 
dropping the n, as happens in the Greek 
Mct-is, Wisdom, and Med-omai, I in- 
tend, from maino, I am angry or mad 
— give rein to the mind) ; 2. to measure 
(Gr. Met-ron, Lat. Mens-ura, from Me- 
teor, to measure) ; and 3. to Adjust- 
ment, as in Means, Med-iation, Med- 
iator, also (inversely) Med-dler, 

3. Movement goes back to the Sans- 
crit Me, to change places, and Mdya- 
tai, he exchanges, whence Lat. mutare, 
to change, and the English com-mute, 

MUTABLE, etc. 



Cn. II.] THE HINDOO NEGATIVE CHAOS. 51 

lutoid and Pneumato-Universal. The Analogue of this Im- 
mense System of Extravagant and Shoreless Speculation, 
— which has in it, nevertheless, the profoundest of Absolute 
Truths and the utmost stretch of the human imagination, — is 
found in the conception of Pure Space, unfilled by any Ob- 
jects or Contents whatsoever, and Pure Time unfilled by any 
Events. This Shoreless Space and Endless Time are then the 
Joint Continent or Matrix waiting to be infilled, — as by an 
immense foetus, — by the Actual Objective Being of the Uni- 
verse. They are the Conjoint Negative Ground, of which the 
Substantive or Objective Universe is the Unit of Positive Con- 
tents. It is this Negative Expanse and Extense of Non-Being, 
as the Ideal Receptacle of Being, which is here assigned ana- 
logically to the Hindoo Philosophy as the Arena of its stu- 
pendous vagaries. Where better could the infantile but intui- 
tive reasoning faculty of Man begin its immense curriculum ol 
philosophical exercitation % 

88. This almost impossible conception, when reached — let us 
confine ourselves for the present to the Spacic Half of it — 
confounds all Relative Conceptions, and either wipes out all 
Discrimination whatsoever ; or it converts every natural Dis- 
crimination of Being into every other, — if, for this purpose, we 
readmit the slightest modicum of the idea of Movement and 
Time. In Space, so conceived of, there would be no Up and 
no Down, no Right-hand and no Left, nothing Frontwise 
nor Baclc ; no Soutli and no North, no East and no West ; 
no Within nor Without; — or, contrariwise, Up would be at 
the same time Down ; Right would be Left; Bacli, Forth ; 
North, Soutli; East, West; and the Within, the Without. 
The Whole, collectively, is a Negative Chaos of Pure Ideals ; 
not even the Positive Chaos of the Greeks. This last was 
composed of the Realities of Existence in a similar confu- 
sion. 

89. The Absoluto- Absolute of the great body of all Philo- 
sophy, — and the Hindoos were the first to go there, — lies still 



52 HINDOO THEOLOGY. [Ch. II. 

"back of this Double Domain of Chaos, at the line or point where 
they again lose their distinctiveness, and sink into the Abyss 
of Primal Indiscrimination which admits of no Difference. 
Here, according to the Hindoo Philosophy, all things began 
and thither all things tend ultimately to revert. This is then 
Annihilation, but no more Annihilation than Positive Being. 
It is that nicba n which the Hindoo Philosophers and Religion- 
ists have elevated, by a still higher strain of the effort at diffu- 
sive abstraction, into the Supreme Heaven. Personified, it is 
Brahm who is revealed through Om (or Aum), the Logos of 
their System of Theology and Philosophy, whose name even 
is too solemn or sacred to be ever pronounced. Brahma is 
again the same Idea with the addition of the Element of Pro- 
motive Movement or Change — the back-lying Creative Energy 
of God, or the God representative of this tendency to Change. 
He then Creates through the Mediation of Om — "Progress 
Subordinated to Order" a Principle recently formulized by 
Comte in those terms, (c. 1-3.) The following inspirational and 
mystical poem by Ralph Waldo Emerson is a remarkable 



Commentary t. 89.1. "The 'Word' by which Brahma created the World 
is Om (Aum). See Yon Bohlen, i. p. 159 ss. 212. In the System of Zoroaster, 
Honover is represented as the Word by which the World was created (Duncker y 
Logosl. Just. Mart. Gott. 1847), the Most Immediate Revelation of the God 
Ormuzd; see Kleriker, 1. c. and Stuhr, i. p. 370, 371 [Burton, 1. c. Lect. ii. p. 
14-48]," (1). Back of the Triad, Brahma, Vishnu and Siva, (Creator, Adminis- 
trator and Destroyer), and back of Om, is Brahm, the Supreme God, in Absolute 
Repose, without change or any known attributes, the Absoluto-Absolute Con- 
ception, like that Aspect of the God of the Scriptures in which He is " without 
variableness or shadow of turning." Brahm must not therefore be confounded 
with Brahma, the Head of the Triad. It is this Conception, rather, which from 
the Absolutist Standing-point (Naturoid) is the First and Last Word of Phi- 
losophy. The Conception embodied in Brahma is so from the Practical Point 
of View (Artoid), and that embodied in Om (the Logos) is so again Mediatori- 
ally (Absolute Idealism— Hegel), or from the Scientoid or Logical Standing- 
point. This is Allied with Space and with Geometrical Limitation, as the 
Practical or Moving Conception is with Time, and the Simple Absolute (Na- 
turoid) with the Denial of both Space and Time. (c. 1-10, t. 125.) 



(1) Hagenbach's History of Doctrines, p. 114. 



Cn. II.] CONVERTIBLE IDENTITY — BRAHMA. 53 

epitome of this first and last word of the speculative reason- 
ings of Man, which as a Principle of Philosophy I shall 
characterize as 

Convertible Identity, 

meaning that All Things are All Things else ; or that Every 
Thing is in its very Ground one and the same. 

BRAHMA.— R. W. Emerson. 
If the Red Slayer think he slays, 

Or if the Slain think he is slain, 
They know not well the subtle ways 

I keep and pass and turn again. 

Far or forgot to me is near, 

Sunlight and Shadow are the same, 
The vanished Gods to me appear, 

And one to me are shame and fame. 

They reckon ill who leave me out, 

When me they fly, I am the wings ; 
I am the doubter and the doubt, 

And I the Hymn the Brahmin sings. 

The strong Gods pine for my abode, 

And pine in vain the sacred Seven, 
But thou, meek lover of the Good, 

Find me, and turn thy back on Heaven. 



2. In characterizing, in this manner, the Hindoo Philosophy by the idea 
of General Negativeness corresponding with the broad expanse of Pure 
Space, the fact is not overlooked that there is vastly more than this in that 
great preliminary excursus through the Philosophical Domain. All the grand 
Schools of Philosophy, which have hitherto appeared in the world, had their 
Cartoon Sketches completed, so to speak, within the immense body of the 
Hindoo Metaphysics. Their Philosophical Doctrines are indeed regularly 
divided into 1. Sensualism ; 2. Idealism ; 3. Mysticism, and 4. Eclecticism. (1). 

3. What is meant is, that the System is nevertheless basically characterized 
by the Representative Idea stated in the Text, and so in the case of the Greek 
Philosophy and the other Philosophies referred to in the following paragraphs. 
Every System of Philosophy, inasmuch as Philosophy deals with the Universe, 
covers the whole field in a sense, so that all Systems overlap each other. The 
only characterizations which they therefore admit of, or which indeed the dif- 
ferent Aspects and Domains of the Universe itself admit of, relate to the 
Standing-Points of the Observers, the Beginning-Points of their Courses of In- 
vestigation, and the Mere Preponderance of Governing Ideas— the Clefs or Key- 
Notes of the different Systems respectively. 

(1) Mad. Botta's Hand Book of Universal Literature, § 12, p. 32. 



54 THE GEEEK POSITIVE CHAOS. [Ch. II. 

90. The Greeks began in the Positive diaos, and arose 
thence into the conception of Distinct Elements of Beino-. 
From the Marriage of Chaos (Positive) with Xight — as the 
Negative Chaos (substituted for the broader Space-like con- 
ception of the Hindoos) — was born Destiny or Fate, that is to 
say, the Limitation of Load. The clearer- minded modern 
German Metaphysician is but saying the same thing when he 
informs us that the fundamental Group of Categories of Exist- 
ence is compounded of 1. Reality ; 2. Negation ; 3. Limitation 
— which is again the Something, the Nothing, and the Ideal 
Relationship of Unity in Difference, — Relational Unity, — be- 
tween them. c. 1-2. 

91. The Greek Mind, taking a great step towards serious 
thought and practical knowing, began to seek for the origins 
of all things hi what they saw and felt about them. They dis- 
criminated as the Elements of Being, Eaeth ; Are ; Fiee ; 
and Watee. Different schools of Philosophy sprang up 
accordingly as one or the other of these Elements was thought 
by different orders of mind to be more fundamental than the 
others. Higher up in the range of Thinking, the Greek Atom- 



Commentamj t, 90. 1. The Chinese Primitive Philosophy expounded bv 
Confucius may be regarded as the Primitive Philosophy of the Line or Limit, 
intervening between the Nothing and the Something (Space and its ^Material 
Contents) — giving for the Straight Line an ideal of Right, and to the Crooked 
Line the idea of Wrong or Evil. 

2. " The Uk-king, by Du Halde termed T-king, contains the Trig-rams or 
enigmatic lines of Fo-hi, said to be first Emperor of China. These consist, of 
three lines, varied by one or more of them being broken in the midst. Two of 
these Trigrams, forming six lines, are, in this work, placed in sixty-four differ- 
ent positions ; in the first position, the two upper lines and the sixth are broken 
in two ; in the second, only the fifth line is broken ; in the third position, the 
second, third, and sixth are broken; and in the fourth, the second and third 
only. After each position follows a short sentence, and then a comment by 
Confucius, affixing certain ideas to each of these positions. It is highly prob- 
able that these Trigrams preceded the invention of the Chinese characters, and 
that they were the first attempt to express in writing ideas relative to heaven, 
earth, man, etc." (1). 



(1) ilarshman' s Life of Confacins, p. xiv. 



Ch II.] ATOMIC THEOKY ; THEORY OF LUMBERS. 55 

ists anticipated the modern Theory of Dalton, and Pythagoras 
in like manner furnished the prophecy of Universology itself, 
in that Theory of Numbers which has puzzled the world from 
his day to this. Plato prefigured Swedenborg, and Aristotle 
was the legitimate progenitor of both Bacon and Kant. 

92. But primitively and fundamentally the Greek develop- 
ment of Philosophy is characterized by its relation to the 
Four Elements just named. These were conceived of in a 
mixed way, partly as the Real Materials, which bear the 
names Earth ; Air ; Fire and Water respectively ; in which 
sense this Philosophy is the precursor of Modern Chemistry ; 
and partly as Symbols or Mental Conceptions analogically 
related to these Materials ; in which sense it is the precursor 
of the whole range of Metaphysical Speculations from that 
day up to the great modern revolution effected in that domain 
by Emanuel Kant. Through another branching of the same 
genesis through Aristotle, Bacon, and the great modern scien- 
tific awakening, the Greeks are equally the progenitors of the 
Comtean Positivism, of the Science of Sociology, and of the 
grand promise, so far at least as Science and Philosophy are 
concerned, of a Reign of Order and Harmony in the Future. 

93. This Greek development of Philosophy, with its Four 
Material Elements, as Principles, I denominate the Materioid 
Stage or Form of the Naturo-Metaphysic. Matter (whence 
the term Materioid), repeating Nature, this signifies really 
(except for the cacophony of the repetition), The JSTaturism of 
Sub-Naturism, — in this Philosophical Domain. It is therefore 
very near down to the Logical beginning of tilings, c. 1-5. 



Commentary t. 03. 1. The Sub-Xaturismus of the Universe of Thought 
and Being is the Metaphysical Domain. The Naturismus of this is the Phe- 
nomenisnius or the Objective and Naturoid Perception of Things and Facts. 
It was therefore with a Treatise on Phenomenology that Hegel began the ex- 
position of his Philosophical System. This was the Natural Order. lie after- 
wards brought forward Logic, or the Scientoid Aspect of Metaphysics, and 
gave to it the leading position. This was the Substitution of the Logical Order 
in the place of the Natural ; and the Phenomenismus was then in part set aside, 



56 CHEMICAL ELEMENTS. [Ch. II 

94. Modern Chemistry and Criticism have discredited and 
discarded Earth, Air, Fire and Water as Elements. The 
Chemists have substituted some Sixty or Seventy Elements, 
by exact Analysis of the Constitution of Matter, in their 
place ; as, Oxygen, Iron, Sulphur, etc. Those Old Elements 
of the early Philosophers were not, it is true, Elements, in the 



and in part blended with the more formal institution of " Nature," as a Depart- 
ment of Philosophy, which, together with " Mind," is properly the Compound 
Existence from the Unition of Phenomena and Law. This vacillation in Hegel 
has not been overlooked by Chalybaiis, who says : " Hegel had at first cherished 
the intention to exhibit in Phenomenology the first part of his system j had 
tins been done, Logic would have formed the second, and the Philosophy of 
Nature and that of the Mind would have constituted together the third part. 
In that case Phenomenology would have an ascending, analytically regressive, 
tendency, i. e., one going back to the proper principle ; Logic would, as it were, 
occupy the culminating point of the whole or be in the middle, while the last 
portion would, as that which Weisse and others term Real-Philosophy, have 
represented the Synthesis of the two former, and at the same time the reduction 
or return into the commencement of the first portion. But afterwards another 
arrangement of the system was chosen : Real-Philosophy was divided into two 
portions [the Physiology and Psychology of my Typical Table], the latter of 
winch, the Philosophy of the Mind, was made the reduction" [a conducting 
back after completing the circle] " into Logic. Evidently two kinds of funda- 
mental views run here through each other, etc." (1). 

2. Beside the Hindoo, Greek and Chinese Philosophies, there are several other 
ancient forms of Philosophy which would require to be characterized if the 
object here were to be exhaustive. The following statement must, however, 
suffice. 

3. The Persian System, connected especially with the name of Zoroaster, has 
for its symbolism not Space and Matter and the Line or Limit between them, 
but Light and Darkness, or Day a id Mght, personified as Ormuzd and Ahri- 
man, or the Spirit of Good and the Spirit of Evil. 

4. The Egyptian Philosophy, embodied in their religion, passes over from 
Space and the objects in Space, to the dominance of the idea of Time, and 
primarily of Past Time. Hence tradition and the authority of the past were 
sanctified in every particular. Superstitious veneration was the life of the 
nation as perpetuated by their Monumental Structures. 

5. The Hebrew National Faith, " coming up out of Egypt," has for its sym- 
bol " The Future," as contrasted with " The Past," the Covenant with Abra- 
ham, the Promise of a Messiah, and the ultimate gathering in of all nations. 



(1) Historical Development of Speculative Philosophy from Kant to Hegel, by Dr. H. M. Chalyba\is, 
Edinburgh Edition, p. 435. 



Ch. II] CUMULATION OF ANALOGIES. 57 

Exact Analytical and Scientoid Sense. They could not fill 
the place, in the definite furthering of Knowledge, which these 
Chemical Elements fill. They are not, however, to remain 
obsolete and discredited. Universology recalls them upon the 
Stage, and will rehabilitate them as being exceedingly valua- 
ble Primary Generalizations of the Facts of Being. It is only 
necessary to examine the Typical Tableau of the Universe 
(Dia. No. 2, t. 41), to perceive how this is so. Earth appears 
there as the Basic Cosmical Substance — the Ground of being. 
The Air is the Type of Spiritual Substance. Converted into 
Breath, it is literally Spirit, in the lower or materioid sense of 
that term. The word Spirit is from the Latin Spirare, to 
breathe. Water as a measurer of the Common Level, which 
is the Limitative Foundation of Things, and as a Mirror or 
Reflector, is the Type of Mixd, which is the Measurer, as it is 
the Reflector of the Universe. Water is also limpid and trans- 
lucent, and when subjected to cold it becomes crystalline — 
like "a Sea of glass" (Rev. xv. 2). As the Ocean it is the 
bearer of Common Salt which is the Common Crystal, — the 
Universal Type of Crystals. Water is thus doubly associated 
with Reflection and Crystalline Clearness. It is repeated by 
the Head of the Man, mirror and measurer of the External 
World ; this in turn by the Brow, the Intellectual Head of 
the Head; this again, in decreasing Miniature and focal 
Clearness by the Eye, associated locally with the Brow ; and 
the Eye again is finally repeated by the "briny" tear; in 
which the Water and the Salt find themselves reproduced and 
intimately associated. CW-headedness and cZear-headedness 
are the pre-eminently characteristic descriptions of Mind. All 
this is associated again with Luminosity or Light ; the Light 
of the Eye, and the Light from Heaven affecting the Eye. 
c. 1. 



Commentary f. 04. 1. The diverse and remote Analogues here crowded 
together in the Text, may seem suspicious and fanciful upon this first and inci- 
dental presentation. Subsequent and detailed exposition will remove that 

12 



OS THE BUR AXD THE 310 OX. [Ch. II 

95. Fire, the last of these Elements in the present naming, 
does not appear in the Tableau, and requires now to "be espe- 
cially noticed. The predominant property of Fire is Heat. 
The Heat within the "body is the manifestation, and as it were, 
the Source of the life of the Man. This Calorification is 
affected in the Blood which centers at, and is represented by, 
the Heart. The Heart is thus associated with Heat and with 
Fire, as preponderantly as the Head, Brow and Eye are with 
Light ; or as Translucency and Eeflection are with Water, Na- 
ture' s Great Mirror or Reflector, and Leveling Agency. The 
Heart centers the Trunk. The Trunk is the Base or Grand 
Supporting Fabric of the whole Body, and is to the Head 
what the Earth is to the whole Body, and what the Cosmos is 
to Humanity or the total Rational Universe. Heat and Fire 
are again accordingly associated with the Central Forces and 
the Great Molten Interior of the Earth ; and further out, or 
more Exteriorly, with the Sun, as the Focus (Lat. focus, a 
Fiee-Place) of the risible Universe. 

96. In the Sun, Light and Heat appear as One, and both of 
them as the Attributes of this Great Central Fire, — and so in 
a Minor Sense of Fire generally ; but the Light of the Sun is 
reflected, and so appears independently, from tlie Surface of 
Water, or of a Crystal, as the Diamond ; or of any Mirror. 
The Moon is such a Mirror ; hence the Moon is a. Type of 
Light deter mi nately and preponderantly , and so the Sun of 
Heat and of I 1 ire. c. 1, 2. 



impression, and show how objects and ideas, far removed from each other 
in appearance, are closely related in respect to the Principle which they sym- 
bolize. 

Commentary f. 96. 1. The Moos - a reflector, and by its stated return, a 
measurer ; JH&n the thinker, or he who reflects and weighs (ponders, Lat. pondo, 
to weigh) and measures; and Mind, the instrument by which he reflects, weighs, 
and measures ; all have etymologic ally the same origin. " Analyze any word you 
like, and you will find that it expresses a general idea peculiar to the individual 
to which the name belongs. "What is the meaning of Moon ? — the Measurer," 
etc. (1). " There is a third name for Man which means simply The Thinker, 

(1) Science of Language by Max iluller (Lectures, jgj s er i es ) 5 p p 379 f 



Ch. II.] ECHO OF ANALOGIES. 59 

97. In our Typical Tableau of the Universe (No. 2, t. 41), 
the Head of the Man, repeating the Mirrored Surface of the 
Water, and in an especial Sense, the Eye with its Crystalline 
Lens and its Tear, are Nature's Hieroglyphics of Light ; and 
the Heart of the Man, the Focus of Life, is Nature's Hiero- 
glyphic of Heat ; — Light representative of Water, as an Ele- 
ment, and Heat representative of Fire. 

98. Between the Head and the Heart, — involving as it were, 
and yet connecting them both, — is the Apparatus of Breathing. 
This begins with the Nose, the Vestibule or Portico of the 
Head, and ends with the Lungs which surround and embrace 
the Heart. The Breath is the Spirit, and is representative of 
the Element Air. 

99. The Torso of the Body, the Mass of the Trunk, then 
repeats, within the Figure of the Man, the whole Earthy 
Foundation of the Universe, or the World as such. This is 
the Cosmos within the Constituency of the Anthropos, and is, 
in a secondary sense, representative of the Element, Earth. 

100. It is of the nature of Correspondence that it echoes in 
this manner from Sphere to Sphere, continually repeating 
itself, so that while Man and the World are to each other as 
a Head and a Trunk respectively, yet the whole is again 
found repeated in Man collectively, and then in the Indi- 
vidual Human Body, by the Head and Trunk therein, and 
still more minutely within the Head itself phrenologically con- 



and this, tlie true title of our race, still lives in the name of Man. Ma in 
Sanscrit means to measure, from winch you remember we had the name of Moon. 
Man, a derivative root" [San.] "means to think. From this we have the Sans- 
crit manu, originally thinker; then ■.Mm [Eng.]" (1). 

2. The Latin mens, mind, and mensura, measure, and the English mean and 
meaning are again etymologically the same word in different stages of develop- 
ment. The idea is a smooth, level expanse, as mirror, reflector, and adjuster, in- 
terposed as a mean or middle object between the objects to be adjusted ; — Things 
and Ideas ; the External Phenomena and the Internal Representations. 



(1) Science of Language, lb., p. 3S3. 



60 INVOLUTION AND EVOLUTION. [Ch. II. 

sidered. It is in this repetitoiy sense, or, as it were, in a 
secondary echo, that the Torso repeats the World, c. 1. 

101. This Echo of Analogies from Lower to Higher Attenua- 
tions, so that the same Principles are repeated within a smaller 
compass, which has then to be unfolded or magnified to ex- 
hibit the occult Analogy, might be called, with reference to 
our Mental Process in discovering or observing' them, an 
Evolution of Analogies. Bnt with reference to what may be 
called the Prior Process of Nature, by which she has folded 
in the finer Analogy within the bosom of the larger one, it is 
an ./^volution. Choosing the latter view of the Subject, I 
formalize, and shall refer to this Order of Procedure from In- 
cluding to Included Analogies, as itself a Principle, under 
the Head of 

Involution of Analogies. 

The Counter-Proceeding from Higher to Lower Attenuations 

of Analogy, so that the Same Principles are repeated in wider 

and wider Arenas or Domains, will then have for its Formula, 

Evolution of Analogies, c. 1. 



Commentary, t. 100-1, 1. The Earth is a Trunk or Body of which Man 
is the Head. This whole Symbolism is, however, repeated, within the entire 
Human Body taken singly, thus: The Trunk or Body proper (the Torso), 
repeats the Earth, and the Head repeats Man as Head of the World. Again 
within the Individual Human Head, the Occiput, or Back-and-Base of the Head, 
is a Trunk or Torso of which the Fore-Head or Brow is the Head ; (though in 
another more Physical Aspect the Nose is the Head of the Head, as shown in 
my Monogram on " The Correspondential Anatomy of the Head and Trunk"). 
So still again, the Head of the Brow is the Brow proper, also called the Super- 
ciliary Ridge, and correctly assigned by Phrenology to the Function of Percep- 
tion, which is the Head (or — in another aspect, or viewed by reversal in the 
Opposite Order — the Basis,) of the whole Knowing or Intellectual Faculty. This 
is Mmd strictly so called, —lodged in the whole Forehead or Front-Head. These 
successively diminishing Repetitions of Analogy; or Augmenting, if we inspect 
them in the Opposite Order ; will be expounded m detail and verified elsewhere. 
As simply indicated, they will serve here to illustrate the Involution and the 
Evolution of Analogies formulized in the text. The Involution is a species 
of Intersusception, like the closing-up of a Telescope. The fearful Railroad 
disaster, by which one car is thrust and jammed into another, and so involved 
in it, is called technically among railroad men, telescoping. 



Ch. II.] LOVE AXD WISDOM ; HEAT AND LIGHT. 61 

102. Earth, Air, Fiee and Watee are thus reinstated as 
the four Basic Material Elements of Being. The Intuitive 
Wisdom of the Ancients is thus triumphantly vindicated. 
Their discriminations have a wider reach, and a more all- 
embracing Philosophical Significance than the more micro- 
scopic and exact, and in another sense far more important, 
discriminations of the Modern Chemists and Physicists. 

103. It now clearly appears from what precedes that Heat 
and Light are intimately associated in the Nature and Consti- 
tution of Things, and in a most especial sense, with the Heart 
and the Head of the Individual Man, or of Collective Human- 
ity, respectively. 

104. But previously we have seen that the Heart is the Type 
of Sentiment or Affection, and that the Head is the Type of 
Knowledge or Intelligence. 

105. Heat lias therefore a direct or dominant analogy with 
Affection or Feeling, and Light with Intelligence or Wisdom. 
This is the profound Intuitional Perception of Swedenborg, 
which lies, it may be said, at the very basis of his whole sys- 
tem of Mystical Philosophy. For Sentiment, Affection or 
Feeling he employs the term "Love," giving to it this en- 
larged signification, as Fourier does to the term "Passions" — 
the Motor-Forces of the Soul. Love and Wisdom are then 
the Correspondences or Analogues of Heat and Light. Or, 
more profoundly comprehended, Love and Wisdom aee, in- 
trinsically, Spiritual Heat and Spiritual Light, respectively ; 
and this Spiritual Heat and Light are the very Essence of the 
Divine Being, of God himself, manifesting themselves in the 
Divine Operation or Creative Proceeding. The Divine Love 
and the Divine Wisdom, or, correspondentially, Heat and Light, 
are thus, according to Swedenborg, the absolute Origins of all 
Things. The immense consequences flowing from such premises 
have not been comprehended by the Philosophic or Scientific 
World, nor even by Theologians. The Doctrine and its Kesults 
have constituted a huge body of Mysticism, because the Pre- 



62 mysticism or swedexboeg. [Ch. il 

mises theniselres were not comprehended, and were not, in 
any proper Scientific Sense, established by Swedenborg him- 
self. They were Intnitionally or Impressionally apprehended 
in his Mind, with the vagueness which is distinctive of that 
method of Knowing, and Dogmatically delivered in the ab- 
strasest technicalities of the old Theologies. The profound 
body of scientific Truths and Suggestions, thus wrapped up 
and hid away from the inspection of Mankind at large, can 
only be brought into the clear light of exposition by the Prin- 
ciples and Method of Universology. c. 1-6. 



Commentary t. 105. 1. The use of the word Passions, to signify the 
•whole ASectional Side of the Mind prompting to Action, is not usual with 
English writers, and is often a stumbling block with beginners in the reading 
of Fourier, who fancy that the Passions must be necessarily something bad. I 
iind, however, in Hume, in his " Essay on Commerce," the following expression : 
'•Every tiling in the world is purchased by labor, and our passions are the only 
causes of labor."' This is precisely the Fourieristic meaning of the word Pas- 
sions, and used in English long before Fourier's dav. 

2. With regard to Light as the Analogue of Intelligence, and Heat as the 
Analogue of Love, Affection, or the Passions, let us listen to Swedenborg : 

3. " The Light 01 Heaven being Divine Truth, it is also Divine Wisdom and 
Intelligence ; whence the same is meant by being elevated into the light of 
heaven, as by being elevated into intelligence and wisdom, and enlightened ; 
whence the angels have light exactly in the same degree as they have intelli- 
gence and wisdom." (I). 

4. " Since in the Heavens Divine Truth is light, all truths whatever, be they 
found where they may. whether within an angel or without him, whether 
within the heavens or without them, shine, or give light. Truths without the 
heavens, however, do not shine like truths within them. Truths without the 
heavens give a frigid light, like snow, that possesses no heat, because they do 
not derive their essence from good, as do truths within the heavens ; wherefore 
also that frigid light, on the illapse of light from heaven, disaj)pears, and, if 
there is evil beneath, is turned into darkness. This I have often witnessed ; 
with. many other remarkable facts relating to shining truths; the mention of 
which I omit." (2). 

5. " The Heat of Heaven, in its essence, is Love. It proceeds from the Lord 
as a Sun ; and that this is the Divine Love existing in the Lord, and proceed- 
ing from Him, has been shown in the previous Section. It hence is evident, 
that the heat of heaven is spiritual, as well as its light, being both from the 
same origin. There are two things which proceed from the Lord as a Sun, 



(1) Heaven and Hell, Xo. 131. (2) lb , No. 132. 



Ch II.] KAXT AND ARISTOTLE. G3 

106. The Hindoo Philosophic Mind had removed Matter, 
and taken Blank Space, symbolically speaking, for its Arena 
of Thought. The Greek Philosophical Mind assumed the 
Positive Aspect of Being, and "began to discard the vagueness 
of boundless speculation. From these preliminary stages of 
Thought, we may proceed to the modern German development 
of Philosophy, which has been glanced at already, and thus 
continue to trace, after our method, the Process and the Law 
of Mental Evolution. 

107. Kant, and before him Aristotle among the Greeks, not 
satisfied with proceeding by broad Generalizations of Observa- 
tion, attempted intellectually to file a more definite and detailed 



Divine Truth and Divine Good. Divine Truth is displayed in the heavens as 
light; and Divine Good as heat. Divine Truth and Divine Good are, however, 
so united, that they are not two, but one. Still, with the angels they are sepa- 
rated; there being some angels who receive Divine Good more than Divine 
Truth, and others who receive Divine Truth more than Divine Good. They 
who receive more Divine Good are in the Lord's celestial kingdom ; and they 
who receive more Divine Truth are in the Lord's spiritual kingdom.- The most 
perfect angels are those that receive both in the same degree." (1). 

6. " The Heat of Heaven, like its light, is everywhere various. It is different 
in the Celestial kingdom from what it is in the Spiritual kingdom ; and also in 
every society of each. It not only differs in degree, but also in quality. It is 
more intense and pure in the Lord's celestial kingdom, because the angels there 
receive more Divine Good ; it is less intense and pure in the Lord's spiritual king- 
dom, because the angels there receive more Divine Truth ; and it differs, also, in 
every society, according to the state of reception in the inhabitants. There is 
also heat in the hells, but of an unclean nature. The heat in heaven is what is 
meant by sacred and heavenly fire ; and the heat of hell is what is meant by pro- 
fane and infernal fire. By both is meant love ; by heavenly fire, love to the Lord 
and love towards the neighbor, with every affection related to those loves ; and by 
infernal fire, the love of self and the love of the world, with every concupiscence 
thereto related. That love is heat derived from a spiritual origin, is evident 
from the fact that there is increase of warmth according to increase of love ; 
for a man is inflamed and grows hot, according to the quantity and quality of 
his love, and its burning nature is manifested when it is assaulted. It is on this 
account, also, that it is customary to use such expressions as ' being incensed,' 
k growing hot,' 4 burning,' ' boiling,' and ' taking fire,' when speaking either of 
the n flections belonging to the love of good, or of the concupiscences belonging 
to the love of evil." '"(2). 

(1) Heaven and HelL, 1C3. (2) Heaven and Hell, No. 134. 



64 kant's CATEGOKIES. [Ch. II. 

Bill of tlie Categories of Being. Aristotle had contented him- 
self with an Empirical attempt, simply searching about in his 
mind for as many such Elements as he could think of. This 
was the first effort at Ontology, or a Proper Science of Being. 
Of these Categories, there were in number, Ten : Essence, 
Magnitude, Quality, Relation, the Where, the When, Posi- 
tion, Habit, Action, and Passion. 

i08. The peculiarity of Kant, on the other hand, was that 
he undertook to find a Law which should determine before- 
hand how many there should be of these Categories, and what 
precisely they were. By an examination of the Science of 
Logic which Aristotle had successfully founded, he discovered 
the clue to such a Law. There are a certain definite number 
of ways in which it is possible for the Human Mind to act in 
the processes of Reasoning. It can think of things in regard 
to their Quality, as good or bad ; with reference to their Quan- 
tity, as one or more, with reference to their Relation, as one 
belonging to another, or one producing the other, and finally 
with reference to what Kant denominates their Modality, which 
is their Possibility and Impossibility, their Actuality and 
Non- Actuality, their Necessity and Accidence. These make 
four Groups of Categories, each containing Three, making 
Twelve Categories, exhibited, in tabular form, as follows : 



Quantity. 


Quality. 


Relation. 


Modality. 


Totality. 


Reality. 


Substance and 


Possibility and 






Inheeence. 


Impossibility. 


Multiplic- 


Negation. 


Cause and De- 


Being and not 


ity. 




pendence. 


Being, 


Unity. 


Limitation. 


Recipeocal 


Necessity and 






Action. 


Accidence. 



109. It was the second group of these Categories, called 
Quality, which was virtually assumed by the German school 
of Metaphysicians as the fundamental group, and upon which 



Ch. II.] DEFINITION OF QUANTITY. 65 

that immense subsequent elaboration of Thought excited by 
Kant, and proximately ended by Hegel, was almost wholly 
expended. This determined their procedure to be Philo- 
sophoid and Xaturoid, and not Scientoid; because Quality 
is to Quantity, precisely what Substance is to Form, and 
Substance is to Nature, precisely icliat Form is to Science. 
It is therefore the group of Categories involved in Quantity — 
the Metaphysics of Mathematics — ichicli is allied with 
t?te Exactitudes of Science. It is this latter group, therefore, 
which determines the drift of Universology as Sciento-Philo- 
sophy, and the assumption of which, as a drift, carries over 
the development of Philosophy from the Naturoid to the Sci- 
entoid Stage of that development, as indicated in the Typical 
Table of the Universe (No. 7, t. 40). We have first, however, 
to proceed with the further exposition of the German Form of 
Philosophy, based on the Categories of Quality. 

110. The degree of Analytical Exactitude which Kant intro- 
duced into Philosophy as a whole was indeed Scientoid, in a 
broader and less definite sense. I have therefore characterized 
this whole German drift of Philosophy in my Typical Table, 
as the Scientoid Stage of the Naturo-Metaphysic. Kant 
regarded himself as having, by the introduction of this prin- 
ciple, done what Copernicus had done for the Theory of the 
External Universe. But Kant liimself, in part, by making the 
whole of his scheme hinge on the Laws and Action of the 
Mind, and his followers, still farther, by taking the Philoso- 
phoid group of Categories as Basis, which were allied inwardly 
with Substance, and not outwardly with Form — and not, there- 
fore, with Positive Science — rendered Philosophy more in- 
tensely subjective than before. Oken, Humboldt, and the 
School of ^Natural Philosophy allied with this System of 
Metaphysics, were the Exception, not the Eule. 

111. Kant's understanding of the term Quality needs some 
explanation. He divides it, as shown above, into Negation, 
Keality, and Limitation, which are not so obviously sub- 



66 SUBJECT AND OBJECT. [Ch. IL 

divisions of Quality. But "by Quality in this high. Philo- 
sophical Sense is meant the abstract constituency of the Sub- 
stance of Things, as this last is contrasted with Fokm . Form 
is here also employed in an equally elevated and enlarged 
sense, to mean not merely Figure or Shape, "but the whole 
Domain of Mathematics and Logic, as dumber, Figure and 
Order, or the Arrangement of Parts ; even the Forms or Cate- 
gories of Thought itself. This is also, therefore, the grand 
Domain of Measurement. But Quality itself, as above denned, 
has its own less appreciable possibility of measurement, in the 
fact that it may be intense or feeble. Xow the intensity of 
Quality to any degree which makes it to be felt or recognized 
by us at all is what we mean by Beality ; that is to say, it 
is Something. Its feebleness, on the other hand, to the 
vanishing degree, where we do not perceive it at all, is JSTega- 
tion ; that is to say, it is then, Nothing. Finally, as all 
Being is, as it were, the mere Limit or Boundary between 
these two Factors of Being, Reality and legation, or Some- 
thing and Nothing, Limitation is a third one of the Elements 
which enter into the conception of Quality — in other words, of 
Substance ; for the aggregate of Qualities centering upon an 
Ideal Entity, which groups them or holds them together as 
One, is a Substance. But the Oneness so achieved by insert- 
ing the Ideal Entity among the Qualities, which Entity is then 
something other than Quality, and may become Two or more 
by Division, or Repetition, carries us over, or refers us back, to 
the next Group of Categories, namely, rather, that of Quantity. 
112. Kant also introduced another Grand Discrimination 
into Philosophy ; the most fundamental, in one sense, of all 
the metaphysical discriminations, namely, that between the 
Subject and the Object, or the Me and the Not-Me. This is 
in fact, when more concretely considered, the same discrimina- 
tion which is placed at the opening of the present Work, as 
Man and the World. Individually and abstractly treated, 
the distinction belongs to Metaphysics ; collectively and con- 



Cn. II.] EGOISM AXD ALTEUISM. G7 

cretely, it is Sociological. It is then the basis of Comte's 
grand division of Sentiment into 1. Egoistic, and 2. Altruistic. 
Man is the Subject of the impressions made by the World 
npon the Mind, and if it is my own mind which I am consider- 
ing, then it is the Me. The World is the Source of those Im- 
pressions on the one hand, and the Object of onr Inspection on 
the other. Under the same conditions, it is the JYot-me. Comte 
has thus derived, again, his corresponding discriminations 
from Kant, and is thus still farther indebted to the Metaphysi- 
cians, whom he habitually depreciates. 

113. Fichte, coinciding with the line of Thought of Berkeley, 
a previous English Philosopher, takes up the question of Sub- 
ject and Object where Kant had left it, and inquires what 
proof we have of the existence of any Objective World, since 
the impressions we have of it in the Mind, or what Mill now 
denominates, "the permanent possibility of such impres- 
sions," are the whole, as it seems, of what we can directly 
know of it. He evolves the whole Universe logically out of 
the Ego or the Me. c. 1. 

114. Schelling follows Fichte, and identifies the Subject and 
Object in a supposed common ground lying back of them 
both. Then comes Hegel. He fixes his attention so intensely 
upon the Limit between the Something and the Nothing, and 
the Limit between the Subject and the Object, and between 



Commentary t . 113, 1. Destutt de Tracy, author of " Siemens. cVU'o- 

logie,"' was the Metaphysician of the French Sensational or Materialistic School 
of Philosophy, the followers of Condillac — as Cabanis, Garat, Volney, etc. Hence 
this School, by what Sir William Hamilton calls " a double blunder in Philo- 
sophy and Greek" (1), while beginning in Materialism acquired the name of 
Ideologists. This occurs, however, not by any blunder, but by the Natural 
Operation of the Principle formulized at the End of the Preceding Chapter, as 
Terminal Conversion into Opposites. They, and after them, and more 
specifically, now, Mr. Hill, passing from Physiology to Psychology, arrive at 
the End of a career, with some difference due to the nature of their approach, 
at the Point from which Fichte, as Introspectional Metaphysician, takes his 
departure. 

(1) Edin. Rev., October, 1830, p. 1S2. 



68 SOMETHING AND NOTHING. [Ch. IL 

the so-called real Factors of Being in all senses, that he ends by 
finding nothing else in the Universe but this Limit. Relation 
thns absorbs into itself all of what is related and otherwise 
called Real. Existence is from the Abstract Scheme of Ex- 
istence. This is Absolute Idealism. Cousin, the French 
Eclectic Philosopher, attempts the reconciliation of the Meta- 
physicians. Comte, "the Founder of Positivism," goes over 
from Metaphysical Philosophy to Natural Philosophy, and 
confessedly abandoning the hope of any sufficient Intellectual 
Analysis of the Absolute Foundations and Laws of Being, 
attempts a Synthesis of Society, which, without any such In- 
tellectual Analysis as a Basis, must of necessity be exceed- 
ingly imperfect. In the place of such Absolute Basis he has 
in part discovered important Laws of the Secondary Order, 
such as arise from the Observational Generalization of facts, 
and in part extended such Laws from the Lower Sciences into 
the Sociological Domain. In this he has made an important 
contribution, but only that, to the true Sociology. 

115. At the very foundation of the German Transcendental 
Philosophy lies, as appears from what has been shown, the 
grand basic distinction between Reality and Negation, or 
between Something and Nothing. This distinction, brought 
into relation with Number, is elementarily represented by 
One and Zero (1 ; 0). The One (1), the Head or First of 
Numbers, is here put representatively also for the "Whole 
Series of Positive Numbers. The indication 1 ; is placed 
opposite the name of Kant and the Philosophy represented 
by him, in the Typical Table (No. 7, t. 40). This is a text 
which will be resumed farther on. (t. 233). 

116. It is next in order, however, to introduce the important 
statement . here that Unity, as a Principle of Being, and as 
implied in the Number One (1), is, in the Natural Order of 
Evolution, the Fundamental Principle of All Things. 

117. It is not only, as above pointed out, the Focus wherein 
Quality and Quantity unite ; or, otherwise considered, the 



Ch. II] UNITY THE FUNDAMENTAL IDEA. 69 

centroid and nucleotic Transition, or Point of Decussation "be- 
tween them. It also combines them in the same manner with 
Relation and Modality. It is the Center of Relation as the 
Substantive Entity, around which Quantities or Attributions 
are grouped in the constitution of Being, by which they be- 
come a One Tiling. It is Cause as the Head or Pivot of that 
which depends or proceeds, and by the Analogy of One (1) 
with First (1st), it is the Great First Cause ; and it is the 
Hinge or Turning-point, and in that sense again the Centre, 
of all Reciprocal Action. 

118. Setting aside now the Primitive Zero, Modality is the 
Primitive Unity developed, or sundered into its own Positive 
and Negative Sides ; whence we have Possibility (Positive), 
and Impossibility (Negative), etc. It is the Positive Side, as 
Possibility, Actuality, and Necessity, which is then allied 
with the Relative Unit (1) ; and the Negative Side, Impossibil- 
ity, Non- Actuality, and Accidence, then fall back into their 
Alliance with Negation and Zero (0). 

119. Unity is therefore the fundamental idea of Existence, 
as contrasted with Zero or Nothing, in the one direction ; and 
as contrasted with All Plurality and Differentiated Develop- 
ment, in the opposite direction. 

120. It was in the true Order of the Evolution of ideas, 
therefore, that the German Philosophers who first arrived at 
the idea of defmiteness in Philosophy, should expend their 
effort upon the series of Conceptions which are symbolized by 
One (1) and Zero (0). The Hindoos had, so to speak, ex- 
panded theirs over the Domain of the Zero (0), as if it were 
All ; and the Greeks had done the same in the Domain of the 
Unit (1) of Reality — excluding the Zero (0). The Germans 
specifically contrasted the two Domains ; the Totality of Real- 
ity, the Aggregate Something, on the one hand ; and the ' 
Totality of Negation, the Aggregate Nothing, on the other ; 
and ended with Hegel upon the Ideal Line of Difference be- 
tween them, where they become indifferent to, or equal to, 



70 HEMISPHEEES OF EXISTENCE. [Ch. II. 

each other. Hence his famous formula as the basis of all 
Philosophy — Something == {equal to) Nothing, c. 1. 

121. Of the two corresponding Sides of Being, the Something- 
and Nothing-Hemispheres of Existence, the Something is the 
Domain of Natural Science, where the Greeks began their 
Philosophy ; and the Nothing, at first a mere Region of 
Vagueness when void, as with the Hindoos, is afterwards, 
when cut up by Exact Discriminations and Measurements, 
the Domain of Pure, Abstract, or Exact Science — Mathemat- 
ical, Logical, and Analogical. The former (Natural Science) 
is the Concketismus, the latter (Exact Science) is the Ab- 
steactismus of Existence. Oken (in "Physio-Philosophy") 
and Humboldt (in " Cosmos") following the Metaphysical 
School of Thinkers in Germany, but passing over from Phi- 
losophy to Science, took naturally the Concrete direction. 
They were therefore merely or preponderantly Naturalists. 
It was in the direct distribution of Concrete Nature that Oken 
attempted a Classification based on Analogy, which failed for 

v/the want, as in the case just mentioned of Comte's Sociology, 
of any Exact Basis. The development of Metaphysics into 
Science, in the Abstract Direction — as the Metaphysics or the 
Logic of the Mathematics, specifically, has heretofore remained 
unaccomplished ; while yet it is precisely here that the Exact 
Basis for all Analogical Science, and hence for a true Science 
oe the Sciences is to be sought for.. This does not lie with 
the Series 1 ; 0, but with the Series 1 ; 2 ; as shown in the 
following paragraph. 

122. The Numerical Series 1 ; exhausts itself at the first 
step of its development. It is not a Fructifying or Develop- 



Commentary, t. 120, 1. The Transcendental Metaphysics of Germany, 
and still more distinctly the Sciento-Philosophy of Universology, are no other 
than the working back in a new and more definite sense, and as the completion 
of a cycle, to the point of view at which Fo-hi, the first (or third) Emperor of 
China, as subsequently expounded by Confucius, began philosophizing in the 
exact sense which verges on Science, (c. 1, 2, t. 90.) 



Cn II.] CLEFS 1 ; 0—1 ; 2. 71 

ing Series. In order to gain a single step farther than this in 
Numeration, we are compelled to reverse the Order, and mak- 
ing of the Zero (0) simply a Negative and hidden, and, as it 
were, a discarded basis or foundation, or ground, to begin 
with One (1), proceding then not downward to Zero (0), out 
upward to Two (2). 

123. The new Series of Numeration thus initiated with One 
(1), Two (2), will then prove both Multiplicative and Precise, 
developing outward into Three (3), Four (4), Five (5), etc., on 
to Infinity. It is this which is Scientoid, as contrasted with, 
and opposed to, the Series 1, 0, which is Naturoid and 
JS r aluro-PMlosophoid merely. 

124. This New Exact Series of Ideas, typified by 1, 2, with 
their compound or combined number 3, is the origin of that 
immense Seriation or Distribution of the Universe, which 
founds tlie new Science of Universology. In its Fountain- 
head and First Branchings of Principles, this is Sciexto- 
Philosopht, or the New Grand Dispensation of Metaphysic 
which is to predominate in the Future. 

125. It is this new drift of Philosophy which has for its 
Clef or Signature, as it would be called in Music, 1 ; 2, 
representing the Scientoid and Developing Series of Evolution, 
as contrasted with 1 ; 0, — representing itself only, a stunted, 
Non-developing Series, — which is the Clef of the German 
Transcendentalism. 

126. It is, therefore, the Spirit of the Numbers 1 ; 2 ; 3, — in 
the Simple Unity, the Difference and the Compound Unity of 
that Spirit — Unism, Duis^r, and Trinism, to be hereafter more 
specifically defined (t. 206) — which is the Ideal Basis, or Log- 
ical Fun dam enlum of the New Philosophy; of the New 
Science, and of the New Scientific Method. It is this which 
is the legitimate Head and Source of a New and Universal 
Scientific Deduction, revolutionary of all the Science and Phi- 
losophy of the Past ; and of the Practical Life, Individual 
and Collective, of the Race. 



72 MONOTHEISM. [Ch. II. 

127. The Absolute Unit, not even contrasted with Zero (0), 
but absorbing it into itself, is the Analogue of The Absolute 
of Naturo-Philosophy ; and when the Element of Personality, 
or of Personal Consciousness and Will is centered within this 
Unit, it is then The Absolute of Theology: "The One Teue 
God." 

128. Monotheism, or One-Single-Godism (Greek Monos, 
single or sole, and Theos, God), is, therefore, the Central and 
Governing Religious Idea. It was this Grand Pivotal Con- 
ception which was developed, practically and administratively, 
in the Theocracy of the Jews. This Central Doctrine, having 
upon its Unitary Side,— -for even it proves capable of an in- 
terior distribution — no other Theory than this One Article of 
Faith, contained within itself, so to speak, no room for a Sys- 
tem of Philosophy. The Monotheism of the Jews broke up, 
however, subsequently into two grand Currents or Branches 
of Development. The Absolute Monotheism comes out, in 
History, as Mahometanism. It arrives at its fiercest and 
sternest assertion in the Shibboleth of that gloomy but powerful 
System, — a whole Biblical Creed and a whole Governmental 
Constitution summed up in a single Sentence : "There is no 
God but God ; and Mahomet is his Prophet!" c. 1. 

129. The other Branch, apart from the parent stem of the 
Jewish Monotheism, took on the larger development ; and 
allied itself, in part, with the Philosophy of the Greeks ; and, 
in part, with the high civic morality of the Teutonic Nations 
of Europe. It thus became the Dominant Idea of what we 
now denominate Christendom. It has its own Central Develop- 
ment in Catholicism, and its Progressive Divergency in Pro- 
testantism. In its Totality, Catholic and- Protestant, it is 



Commentary t. 128, 1. For an exceedingly able exposition of the In- 
dwelling and Governing Spirit of Each of several of the Older Grand,Religions 
of the World prior to, or ontside of, Christianity, the Student is referred to 
" The Religions of the World and their Relations to Christianity," by Frederick 
Denison Maurice, Professor of Divinity in King's College, London. 



r"«-» 



C.:. II] UXITX AND PLURALITY. to 

itself a Progressive Divergency from the Absolute Monotheism 
developed in Mahometanism, which is the Unoid, or Non- 
Developing Side of Jndaism. The procedure from Unity 
outward to Variety, or from One (1) to Two (2), and Three (3), 
and so onward, is always and everywhere progressional or 
developing ; self-retention in the Absolute Unity is, on the 
contrary, first Conservative, and then, in a secondary sense, 
Reactionary. Hence the underlying Principle of the General 
Progressiveness of Christianism, as contrasted with Mahomet- 
anism, lies in the Doctrine of the Trinity, the deeper Philo- 
sophical Truth which denies the Absolutism of Unity, even 
in the Beino- of God himself, in that sense in which it would 
deny, in turn, the opposite and equally Divine Doctrine of 
Variety and Progression. Catholicism even is only Conserva- 
tive and Retrogressive when contrasted with Protestantism. 
It is, on the contrary, eminently Progressive and Developing 
when contrasted with Islamism. The special claim of Socinian- 
ism and of the modern development of Unitarianism to " Li- 
berality and Progressiveness," which claim is scientifically 
justified, comes nevertheless under a law of exception, which 
is too much a matter of detail for the exceedingly generalized 
treatment which is alone appropriate to the subject here. 

130. The Three Grand Attributions, or, otherwise conceived 
of, the Three Personalities distinguishable in the one God- 
head, have for their Analogues the Numbers One (1), Two (2), 
and Three (3), representative of all Numeration, or Variety of 
Entity, on to Infinity — all contained within the Absolute Unit, 
(1) ; this in turn, first contrasted with Zero (0), from which 
even, it must be conceived of as, in the Absoluto- Absolute 
Sense, undifferentiated. 

131. Unity is Personal, Centralizing and Hide-bound or 
Bigoted, but Arbitrarily Just. Plueality is Social, Diffu- 
sive, Liberalizing and Equitable, but Reconciliative and 
Merciful. The Monotheism of Islamism is the grim Vindica- 
tor of God's Justice, and the Exterminator of his Enemies. 

13 



74 HICXOK. [Ch. II. 

Christianity, with its Trinal and Composite Conception of the 
Divinity, is characterized Iby the tenderness which pities the 
Sinner, and provides the means of Ms Redemption and Recon- 
ciliation with God. 

132. It is not the point here, at which to consider these 
Profundities of Theology, farther than to indicate their funda- 
mental and inherent connection with the development of all 
Thought, and equally with the development of all Being and 
Events ; and hence with all Cosmogony, and with the Philos- 
ophy of History. It is thus, however, by fixing a Basis for a 
Sound Sciento-Philosophy, that we shall he able to grapple 
ultimately with all the higher mysteries of Theology. 

133. I conclude this Chapter by glancing again at the most 
recent form of Philosophy (the jSaturo-Metaphysic) heretofore 
developed, that given us by Professor Eickok, the President 
of Union College. 

134. This profound and able Philosopher and Theologian 
might properly be denominated the American Kant. His 
works on Psychology and Cosmology have not yet received 
the attention, in the world of Thought, to which they are un- 
doubtedly entitled. After a powerful and condensed review 
of the past Progress of Philosophy, this great Thinker adds 
precisely those principles, and new elements, which bring the 
ideas of the Old Philoso]3hy into a clear relation with the 
Standard Theology of Christianity. He places us at least at 
that exact point of Observation from which they can be ana- 
logically compared and revised. This statement relates more 
especially to his system of Psychology. His Cosmology, as 
pre-eminently a new Doctrine of Foeces, has been already 
alluded to. Spencer has also developed the idea of Foece, 
as, according to him, the Prime Postulate of Philosophy. 

135. The Earth, Air, Fire, and Water of the old Greeks, as 
the Elements of Being, were the Naturoid or Materioid De- 
velopment of JVaturo-Metaphysic. Matter is the Analogue 
of Nature. The Something-Nothing- (1 ; 0) -Theory of the 



Ch. II.] THKEE STAGES OF DEVELOPMENT. 75 

Germans is the Scientoid Stage of that Development. Num- 
ber or Mathesis is the Analogue of Science. — Finally the 
Force-Theory of Hickok and Spencer is the Artoid Stage, 
Transitional to Action. Force is the Analogue of Art. All 
these are within the Sub-Naturismal Domain. Here is the 
Germinal Point, as within an Egg in the Ovary, of all the In- 
tellectual Activities of Man. 

136. The Naturoid Dispensation or Stage of Development is 
Feminoid ; the Scientoid is Masculoid, and the Artoid is Pro- 
genitive, or relates to the Prolification or Progeny from the 
Copulation of the other two. All True Organic Development 
results from this Copulation of these two Principles. Whether 
more Primitively and elementally, — as here, within the Sub- 
jNTaturismus, — or subsequently and in more perfection, as be- 
tween the Entire Naturismus and tlie Entire Scientismus, the 
Distinction of Sex is ever present, the Sexes being as it were the 
two Poles of Organic Existence everywhere. All Organiza- 
tion is, by Analogy, the same, that is to say, it is the same 
in respect to the Principles involved, and in respect to the In- 
nermost Mode or Law of their Manifestation — whether it be the 
Organization of the Universe as a Whole; the Organization, 
by Nature unaided, or only partially aided by Man, of some 
Object or Domain, as of the Chicle, or the Child in the Womb ; 
or the Instinctive, or again finally, the Reflective, Organi- 
zations and Constructions of Man, from the dead Mechanism 
of an Engine up to the Living Mechanism or Organization 
of Society, in the Family, the Nation, or the World, c. 1-44. 

Thus concludes the present condensed Review of the 
Naturo-Metaphysic. We are now prepared to pass to the 
consideration, more formally, of the new Sciento-Metaphysic 
or Philosophy, (or Philosophy, Science, and Method) ; which 
is the chief burden of the present work. 

Commentary t. ISO. 1. Organization is best illustrated in connection 
with the Physiological Branch of Biology — Epicosmology — the Vegetable, and 
especially the Animal Kingdom — the so-called Organic World. 

2. The first step or stage of True Organization, — Creation in the Relative, 



76 THE OVUM AND ITS SEGMENTATION. [Ch. II. 

as contrasted with the Absolute, Sense of that term, — results, m the Embryo from 
the action or influence of the Impregnative Male Principle upon the Yolk which 
is to furnish the Materials (Matter) of the new Being, and is the process tech- 
nically known, in Embryology, as Segmentation. The Yolk or true Mass of 
Nutritive Matter in the Egg begins its course of development by being, as it 
were, completely cut up, s^-mentized, sect-ized or sect-ionized (Lat. Sec-o, to 
cut), as we prepare our food by cutting or chopping it into morsels,— -first with 
Knives, and then with the Teeth. The Male Principle is, as it were, a Knife, — 
analogous with the Mind, as the Differentiating, Anatomizing (or Analyzing) in- 
strument (De-sect-iYe), acting on Matter ; or, more restrictedly, the Analogue is 
the Pure Intellect, as the Keen Edge or Sharpness of Mind (acumen, Lat. Acuo, 
TO sharpen), — acting upon the Mass of Materials in the Ovum (the Incipient 
Conception), the Analogue of Matter, universally. It so performs tins office 
of Segmentation, and presides over, and leads the way to, the Complete and 
Ultimate Organization of the future Being. This Organization is a true Syn- 
thesis (Putting-together), as distinguished from the Preliminary Synstasis 
(Standing-together), or Syncrasis (Mashing-together), of the mere Materials in 
the Unimpregnated ^gg. 

3. When the needed Impregnation has taken place, then, if there be the 
proper protecting and fomenting influences, — the Conditions of Development, 
— and especially the necessary warmth, as in the incubation of the Bird's Eggs, 
the further processes of Organization and Development continue to the Complete 
and Permanent establishment of the Life of the New Being. The Female 
Principle corresponds, therefore, repetitively with Substance, and the Male 
Principle with Form. 

4. Nor is this process of Segmentation a merely random cutting-up, but an 
orderly succession of Central and Equal Divisions of the Spheroidal Yolk, into 
Halves, Quarters, Eighths, etc., — theoretically Hemispheroid, Quadratoid, Cuboid, 
— following the Masculoid Principle formulized hereafter in the Text, as Ten- 
dency to (produce) Equation (t. 535). Segmentation in the Human Ovum (or 
Ovule) is thus described by Cazeaux : " According to Barry and Bischoff, the 
Yolk undergoes the most remarkable changes of all, for, instead of forming, as 
hitherto, a compact, homogeneous mass, it is divided into two rounded por- 
tions"[the rounding by Modification after division, or as the division proceeds], 
" the number doubling successively, in proportion as the ovum approaches the 
womb" [in passing from the Ovary, through the Oviduct or Fallopian Tube],— 
"their diameter of course diminishing at the same time; consequently, in trac- 
ing the Vitellus" [Yolk], " along the duct, the whole Yolk will be observed to 
divide, into two regular rounded halves, then into four, afterwards into eight 
little spheres," [modified from their Typical or Ideal Form as partial Cubes or 
Cubules], " and finally, each of the last subdivides again ; so that by reason of 
these successive subdivisions, the Vitelline Spheres become smaller and smaller, 
and the process ultimately terminates by causing the whole mass of the Yolk 
to resemble a mulberry in appearance." (1). 



(1) A Theoretical and Practical Treatise on Midwifery, by P. Cazeaux, Member of the Imperial Acad- 
emy of Medicine, etc. Fourth American, from the Sixth French Edition, p. 181. 



Ch. II.] MALE AND FEMALE PRINCIPLES. 77 

5. The Male Principle is thus Dualizing, Segmentizing or Sectionizing en 
Appearance or Manifestation or Function, while yet, essentially, or in 
itself, it is, — lilce the Knife,— one ; or the essence of Unity. The Female 
Principle is, on the contrary, in appearance and function, Uniftlng or Collective 
(Concej)tive, Lat. Con, together, and Capio,io take, -whence, to tare in and 
hold), while, ln itself, it is Duismal or cleft, (t. 203). In other words, 
Masculism corresponds tendentially (and ostensibly) with Duism, but repetitively 
(and occultly) with Unism ; and Feminism: corresponds tendentially (and ostensibly) 
with Unism, but repetitively (and occultly) with Duism (t. 19). This is in ac- 
cordance with the Principle formulized farther on, in the Text, as the Anti- 
thetical Reflexion of Inherence and Appearance, or of Entity and 
Function, (t.754). See also what is said of the corresponding Antitheses 
between Philosophy and Science, (c. 1. t. 15.) 

6. Embryonic Organization is the Natural Type, or God's Hieroglyphic 
Representation of all Organization, in the Higher and Complete Meaning of the 
term, — whether as studied by Man in Realms " not subject to Human Interven- 
tion" (Comte) ; or as his Pattern and Guide, in Domains where Human Inter- 
vention and Executive or Administrative Achievement are possible, and 
needful. 

7. Segmentation is Inter-S£c£-ation, the breaking or cutting-up into Seg-mec.:*. 
Sect-ions or Sects ; and it is through the Inter-se^-ation of the Christian World 
(the Multiplication of Sects), from the Impregnative Masculine Influences of the 
Intellect — the Rationalistic Element — that Christendom is being prepared for an 
Infinitely higher and more permanent Spiritual and Organic UniTy, a New 
Catholicism infinitely more Comprehensive and Perfect than the best which the 
Old Catholicism was competent to achieve. TItat was what Comte has happily 
denominated a " Primitive Synthesis" of Society (ecclesiastically), and was 
essentially Provisional, and destined, in a sense, to be superseded, and, in a 
sense, to be absorbed, or built ujDon as a foundation (subsumed), — hence rightly 
denominated the i/o^r(-Church)-Principle. 

8. Proto-Christianism, or more broadly Proto -Religionism, represented Jry the 
Old Catholic Church, is Feminoid and Naturoid ; hence tendentially correspond- 
ing to, or fanatically devoted to, the idea of Unity, while repetitively or by its 
own Nature, and in accordance with its Methods of Coercion and Restraint, it 
is replete with the Principle of Schism ; whence it happens that She, (the Old 
Catholic Church), is the Mother of antagonistic and hostile Sects. 

9. Rationalism, allied icith and partially embracing Scientific Scepticism and 
Protestantism, is, on the other hand, Masculaid and Scientoid, hence tendentially 
and ostensibly corresponding with Duism, Schism or Sect, while yet there is in 
it the occult Principle of Complete Adjustment and Ultimate Unity, through 
the Obtention of an Undeniable Scientific Basis of Faith. These are 
Solutions of immense significance which can only be glanced at here. 

10. The presence of a Minor Proportion or SuMominancy of the Masculine 
Principle in the Female Procreative Product (the Yolk), and hence of a Primi- 
tive or Anticipatory Independence of all Masculine Aid and Co-operation, in 
the Female Generative Effort, (and indeed of a similar independence of Female 



78 EMBEYOLOGY ; THE HEEMELLAS. [Ch. II. 

help, in a still minor degree, in the Male Product), is wonderfully illustrated in 
the following lesson from Natural History. 

11. " On the coasts of Spain (in the Bay of Biscay) which are so violently 
beaten by the waves, we often observe small hillocks of sand pierced by an 
infinite number of minute openings half-covered by a thin projecting margin. 
These mounds are either found behind some large rock or in some deep fissure, 
although occasionally they are fixed on an entirely uncovered point. These 
little hillocks or mounds, which look very much like a thick piece of honey- 
comb, are in reality villages or populous cities, in which live, in modest seclu- 
sion, certain Tuberculous Annelids known by the name of Hermellas, — creatures 
as curious as any that fall under the notice of the naturalist. Their bodies, 
which are about two inches in length, are terminated anteriorly by a bifurcated 
head bearing a double bright golden -colored crown of strong, sharp, serrated 
silken threads. 

12. " On leaving the body of its mother the Egg of the Hermellais composed, 
like all perfect Eggs, of four distinct parts ; that is to say, of a Yolk or Vitel- 
lus, a germinal vesicle (vesicle of Purkinje), placed in the interior of the Yolk, 
a germinal spot enclosed within the vesicle, and finally of a very fine membrane 
which envelopes the whole. (In the eggs of birds the white, or albumen, and 
the shell are merely accessory parts which are formed in the oviduct after the 
actual egg has left the ovary). The germinal spot and vesicle are two minute 
transparent globules; while the yolk is formed of very minute opaque granules, 
united together by a perfectly diaphanous Matrix. 

12. " If we throw some of these eggs into sea-water in which some of tlie Male 
Organic Corpuscles are moving, we shall see, after a few moments' immersion, that 
it has become the seat of a condition of vital activity which may be easily 
watched through the microscope. A mysterious force seems to mould these ele- 
ments, blending them together on all sides. 

13. " The Yolk presents alternating movements of Contraction and Expan- 
sion, the spot and the vesicle successively disappear, a transparent globule 
escapes from the midst of the vitellus, and then begins the singular phenomenon 
discovered by MM. Prevost and Dumas. A circular streak is observable round 
the vitellus, which divides spontaneously first into two, and then into four 
parts, and goes on subdividing thus successively until it is only composed of 
very minute globules. In proportion as this cleavage progresses, the granular 
character of the vitellus diminishes, and finally disappears. The entire mass 
assumes the appearance of young tissues. At this period we soon begin to 
perceive a few small filaments which are at first immovable, but which speedily 
begin to strike the liquid with a jerking motion. These filaments become more 
and more multiplied, when the young hermella, after having balanced itself for 
some time, as if to try its nascent organs, suddenly leaves the solid plane which 
supported it, and throws itself into the liquid under the form of a small and 
irregularly formed spherical larva bristling all over with vibratile cilia. 

14. " Such are briefly the phenomena presented by the fertilized" [or im- 
pregnated] " egg of the hermella. In twelve, or, at most, fifteen hours, this egg 
bjcomes transformed into an animal, which swims about, stops, and guides 



Ch. II.] CORRESPONDING SOCIAL ANALOGIES. 79 

itself, and thus gives evident signs of spontaneity. The same egg, if left in the 
liquid witlwut being brought in contact with the fertilizing element, becomes decom- 
posed in about forty or fifty hours. We must not, however, suppose that it is the 
less active on this account. The characteristic activity of the first phases op 
development are manifested here no less than in the fertilized egg. 
The Yolk dilates and contracts, the spot and vesicle disappear, the vitellus 
undergoes cleavage and becomes thinner. For the first few hours it is almost 
impossible to distinguish a fertilized from a non-fertilized egg. In the latter, 
however, the movements increase in rapidity, 'while they diminish ln 
regularity, and, instead of resulting in the Organization op a New Belng, 
they terminate in the destruction of the germ. If, however, we take some 
of these eggs which seem very nearly decomposed, and bring them in con- 
tact with the fertilizing corpuscles, their movements will slacken and became 
nure regular; and we may even frequently obtain numerous swarms of larvae 
from eggs that have been deposited for nearly forty hours. [Within the very 
last hour before actual decomposition commences.] 

15. " These facts, which I have repeatedly verified, appear to me to be 
thoroughly conclusive. They teach us that the Movements which have their 
seat in the Egg immediately after its appearance are entirely independent op 
fertilization. The disappearance of the germinal spot and vesicle, the oscil- 
lations of the yolk and its cleavage, are, ln the isolated Female Element, 
so many signs of special activity and of a vitality which belongs to it. 
When these movements cease, and when the egg becomes decomposed, it is in 
reality dead. 

16. " Thus the fertilizing corpuscles after separation from the Male retain a 
certain amount of vitality. In the same manner, on their separation from the 
mother, the eggs possess a special and individual life. Even in non-fertilized 
eggs this vitality is manifested by spontaneous and characteristic movements, 
'precisely the same as we observe in the case of the Male Corpuscles. In the lat- 
ter" [the Male Corpuscles] " all indications of vitality disappear in a compara- 
tively short time, and it is precisely the same in respect to non-fertilized eggs. 
In the fertilized eggs, on the contrary, vital movements are prolonged and 

THE RESULT IS THE COMPLETE ORGANIZATION OF A LrVLNG BEING." [For 

" Male Corpuscles" put Intellectual Schemes, Theories, Abstract Conceptions and 
Plans, as for example of Social Reconstruction, never practicalized, that is to 
say, never adjusted and adapted to the Instinctual Living Movements of Society. 
For " Non-fertilized Eggs" put Spontaneous, Instinctually conceived, unintel- 
lectualized, Movements, Institutions, and States or Stages of Society, even though 
intuitionally, or spiritually, or inspirationally founded and guided. Finally, in 
the place of " Fertilized Eggs, v put the Spontaneous, Instinctual, or Naturis- 
mal Institutions of Society afterwards impregnated — at any time before 
tk decomposition" or dissolution— -by the truly discovered Scientific Knowledge of 
the Laws of Organization, as involved in the Universal Laws, or the proper 
Logic of Being— by, in other words, Umversological Principles and Methods 
of Action.] 

17. " The Contact of the Egg with these Corpuscles" [Male] " is not, there- 



80 SUCCESSIVE KELIGIOTTS DISPENSATIONS. [Ch. IL 

fore, to give or to re-awaken a life which is already present in the Egg, and which is 
manifested by appreciable phenomena, but rather to regulate the exercise 
op this Force, and thus to secure its duration." (1). 

18. This Subdominant or Minor Presence of the Male Formative or Regulat- 
ing Principle of Organization, within the Female Mass of Prepared Materials, 
giving to the Female Principle or Element an incipient and partial indepen- 
dence and a deceptive promise of a full independence of the Male Element, 
and a similar shadowy independence of the Female on the part of the Male 
Element or Principle, involve and illustrate three Principles or three Modifica- 
tions of one Principle of Universology, subsequently expounded in the Text, 
namely 1. Inexpugnability op Prime Elements (t.226); 2. Overlapping 
(t. 527); and 3. Mere Preponderance (t. 526). 

19. The Dissective Knife in the Hand is repeated by the Teeth in the Mouth, as 
just intimated (c. 2, t. 136), and especially by the Incisors (Cutters) or Front- 
Teeth, and pivotally by the Cuspids or Eye-Teeth (pointed Cutters). These, then, 
are also an Analogue of Intellect. Dentition, and especially tLe cutting of the 
Eye-teeth, is therefore, and is instinctively recognized as being, representative of 
the incipient development of the Reasoning Faculty. 

20. The whole Dispensation of Proto-Religionism in the "World, extending 
up to the present hour, is pre-eminently represented in Christendom by the Old 
Catholic Church, though including also all the Sects, and by the Corresponding 
Entire Social Development. All Doctrine prior to the Discovery of an Intellectual 
Basis of Faith and Doctrinal Reconciliation, — all in fine which has been, or which 
lias depended on, the Faith of Belief instead of the Faith of KnoicleJge — Cor- 
responds with the Absorption of Nutrition, or the Sucking Process of the 
Irf ant. It is not to be despised, as it was indispensable for the infantile period, 
— a perfect adaptation to that age, — and will ever remain, in Subdominance, 
through the adult age, in the form of Nutritive Drinks, Gruels, Panadas, etc. 
It is not, on the other hand, to be taken, any longer, Dominantly, or in Prepon- 
derance, as appropriate Adult food. 

21. The Deutero- or Sciento-Religious Dispensation (with the corresponding 
General Dispensation of Affairs) now about commencing its Inauguration in 
the world, corresponds, on the other hand, with the period during which the Indi- 
vidual is completely furnished with Teeth. The Development of Protestantism 
and Dissent represents the successive painful stages of Dentition, or rather, the 
procuring and subsequent loss, (the decay of Sects), of the whole Provisional 
Set of Deciduous or Milk-Teeth. The demand will now increase in the Uni- 
versal Human Society for more solid Mental Food corresponding with the 
higher development and maturity of the Being ; — in one case the Individual, 
and in the other Society at lanje. The accompanying process of Ablactation 
or Weaning must cost some suffering, more or less, according as the Being is 
more or less healthy and harmonious. " All Transitions are painful." (Fourier). 
This Analogy of the Teeth is stated and illustrated in a general sense in the 
Text, later (t 461), but it seemed requisite to state it in this connection. 



(1) "Rambles of a Naturalist," quoted by Hu°:h Doherty, in "Organic Philosophy, or Man's True 
Place in Nature. YoL I. ; Epicosmology." pp. 185-192. 



Cn. II.] MASCULINISM AND FEMINISM. 81 

22. Primitive and Infantile Stages, and hence Childhood generally, correspond, 
repetitively, with the Female, the Child being intimately associated with tUe 
Mother. Social Institutions pertaining to such stages are necessarily provisional, 
like the clothes of the infant and child, and are thrown aside, or pass into non- 
use, not alone from wear, but from inadequacy or want of sufficiency of accom- 
modation. Still more primitive and transitory is the Effort of Feminism to 
organize, and to produce, unaided by the Masculine Element ; — Feeling 
apart from Knowledge ; Intuition and Inspiration apart from Science. 

23. The lesson drawn from the case of the Hermellas (c. 10, t. 136) is repeated, 
in the Human Female Function, by the phenomenon of Spontaneous Ovulation. 
The Ovum or Ovule leaves the Ovary, though unimpregnated, as if it were im- 
pregnated, and commences, with apparently flattering prospects of success, an organ- 
ization, which is destined soon to run into confusion, — so soon as it has passed 
through the few first stages, and to end in premature dissolution, (c. 14, 1. 135). 

24. It results from what has just been shown (c. 22, t. 136), that whatever is 
said of a Feminoid Dispensation or State of Things, applies analogically and 
repetitively, (mutatis mutandis), to a Childhood-Dispensation or State of Things, 
(Infantoid). On the contrary, that which is Masculoid has a similar Repetitory 
Relationship with Old Age ; the Senior (Senectoid or Senatoid) Dispensation ; 
(Lat. senex, an old Man, senatus, a Senate or Congregation of Seniors.) The 

vFeeling or Sentiment of Youth is thus associated with the Female, as the Child 
with the Mother, and the Knowing or the Wisdom of Age with the Male. This 
is, however, in mere Preponderance, as by the turning of a balance, as will 
be shown elsewhere ; and may by overlapping be exceptionally reversed. 
(t. 257). 

25. But, why, if the JSaturoid, Instinctual, or Provisioned Synthesis, of Society is 
Feminoid, does it happen that Man (Male) has always, during such periods, or 
during the one whole period of that character, extending up to the present 
time, held and exercised an undue supremacy over Woman ? — And that it is 
only with the dawn of the Scientoid or Reflexionoid Period, (Masculoid instead 
of Feminoid), that Woman is beginning to be elevated to a General intellectual 
recognition of her equality, and sentimentally to a corresponding Supremacy on 
her part ? It is precisely for the reason that each, unreflectingly, assigns the 
Supremacy — not indeed in their Primitive Selfishness or Proprium, but with the 
development of Spirituality and Sentiment — not to that which itself is, but to 
that towards which it worshipfully and respectfully tends, — hence Feminism to 
Masculistn, and Masculism in turn to Feminism. 

26. It results that a Feminoid Age, Period, or Dispensation, looks naturally 
to the Male Element as its Lord and Master, such being the Spontaneous Ten- 
dency, or Natural Objective of Feminism (but ideally, or without full Knowledge 
on the Subject). Hence also and necessarily, such an Age is Theological and 
Religious (Proto-religious, Pietistic). God is Personally conceived of, and hal- 
lowed and cherished as immeasurably above Nature, while also He is icholly 
endowed with Masculine Attributes. This is instinctual womanly worship. 

27. For the same reason a Scientific Age (Masculoid) tends to elevate the 
Appreciation and Worship of Nature and the Laws of Nature into the Su- 



82 THE CHICKEN AND THE EGG. [Ch. II. 

prenie rank, and to depreciate or ignore the Primitive Faith. It ceases in other 
words to be religious in the Primary Sense of that term, (Proto-religious), and 
becomes Skeptical and investigative, transitionally to becoming determinately or 
exactly Knowing, and thence Sciento-, or Deutero-Religious. This is Masculism 
(Intellectual) idealizing and doing homage to Feminism (Instinctual). 

28. The Third Period, Artoid, will discriminate, first, Accurately and Scienti- 
fically, through the Intellect, and then, Esthetically or Artistically, through the 
Sentiment, the respective grounds of the Supremacy of the two Sexes, in their 
several spheres and relationships to each other. The Second Period is of short 
duration, and is merely transitional to the Third. They are therefore not al- 
ways very definitely discriminated, the Second Stage being put representatively 
for the Third also ; — and always remaining its Governing Head. 

29. The last word of Prof. Bain's great treatise, " On the Emotions and the 
Will" is the following. '• The common use of the word Feeling is, being 
mentally awake or Conscious, — being pleased, pained, or excited; and the only 
real question at issue is that above discussed with reference to Hamilton's 
Views ; — Is Feeling based on Knowing [or contrariwise, Knowing on Feeling], 
or are Feeling and Knowing Co-ordinate, although Inseparable Functions of 
the Mind?" (1). 

30. When it is known that Feeling is Analogous with Substance, and 
Knowing with Form (c. 1, 2, t. 136, above), we see very clearly and more 
extendedly what is the nature of the question here put, and so laboriously 
discussed by these philosophers. It is, namely, whether Substance (Matter) 
originates from Form (Ideas) ? Or is the Order of Development the opposite 
of this? — Or are Substance and Form co-ordinate, though inseparable [Inex- 
pugnable] Factors and Functions of all Being, the joint Necessary Elements 
in the very Constitution of Things ? 

31. We are here face to face with the larger philosophical question which 
has come down from Plato, and which has divided the world of thinkers into 
the two hostile camps of The Materialists and The Idealists ; — with the third 
or Mediatorial School, The Eclectics, striving to balance the Vibration between 
the other two. This is also the question of the Natural and the Logical Order, 
and of Priority in their Relationship ; — Which, in fine, is first, the Chicken or 
the Egg ? 

32. It is a great step gained when we can thus generalize the special question, 
— translating Feeling and Knowing into Substance and Form, or Matter and 
Idea(s) ; and then finally into the two Grand Orders of Development which 
preside over all Evolution whatsoever. With the basis now laid in Universology 
I doubt not that the following answers will, after due discussion, prove satis- 
factory. 

I. That from the Natural Standing-point (Materialistic), — that is to say, 
viewed with this natural bias of mind in the individual investigator, — Feel- 
ing, Substance, Matter, Nature, The Natural Order, and the Egg are 
First, (that is to say, historically, or as beginning the Natural Career of Develop- 



(1) The Emotions and the Will, by Alexander Bain. Appendix, p. 616. 



Ch. II] STANDING-POINTS OF PHILOSOPHY. 83 

merit, in Time) ; and Knowing, Form:, Ideas, (Thought), Science (or Logic)' 
The Logical Order, and the Chicken (the Organized Being) are Last, or 
Secondary, Derived, Ultimate. 

H. That from the Logical, Ideal, or Spiritual, Standing-point, related to 
Space (c. 2, t. 9), All this is reversed ( — by Terminal Conversion into 
Opposites, t. 83), and the counter-verdict is entered: Knowing, Form, 
Ideas, Science, Logical Order, and Organic Perfection, are, First, as the Causa- 
tive Inherent Necessity of Being, and Feeling, Substance, Matter, Nature, The 
Natural Order, and the Egg, are Effects or Results therefrom. 

III. That from the Absolute Standing^point (Absolute Idealism), Feeling 
and Knowing, or Substance and Form, respectively, are " Co-ordinate al- 
though inseparable functions of the Mind," and Factors of Being. They are, in 
other words, inexpugnably united, while susceptible of Development in either 
Order, in accordance as one or the other of either Couple of Elements pre- 
dominates. (Mere Preponderance, t. 526). The Corresponding Concrete Ob- 
jects (Egg and Chicken for example) are distributed in the relations which they 
hold to our minds accordingly. 

IV. That, finally, from the Integral Standing-point (or -points) each of tlie 
preceding Views and Statements (I., II., IH.) is alike true, when confined to 
its own proper Aspect or Angle of Vision, and each of them alike false, ichen 
put for the Wliole Truth of the Subject, or as excluding or denying the other 
counterpoising and related statements upon the same subject. This is an instance 
and illustration of the Re conciliative Harmony of Ideas (Title-page), and 
of the General Method of JJniversology and its related Philosophy of Integral- 
ism, (a. 1-10.) 



Annotation c. 32, t, 136. 1. It mind; but that the Necessary Condition* 
is the same question in another form of All Perception, as the ideas of Time 
which has grounded the voluminous and Space, and the categories of the 
discussion of the philosophers on the Understanding, exist as the essential 
nature of Perception, or the Order of the Forms of Thought, within the mind itself, 
Acquisition and Mental Evolution of and are contributed, by the mind, to the 
Ideas. J.Stuart Mill states clearly the compound perception of the thing; which, 
difference between the Kantean concep- as a conception in the mind, has there- 
tion of what occurs in the acts of know- fore always two factors, one from with- 
ing and the earlier form of the theory of out, and the other from within the mind, 
that subject as held by Hartley, revived In Universological phrase, the Substance 
by James Mill and Professor Bain, and of the conception is from without, and 
accepted and defended by himself. (1). the Form of the conception from with in . 
Tins statement may be epitomized as 2. The Hartleian theory, on the con- 
follows: Kant holds that the common trary, traces back the derivation of the 
sensible qualities of things, as whiteness, second of these factors of knowing, and 
sWeetnoss etc., are brought into the posits it in the first, so that, from this 
mind through the senses, and pertain to point of view, every thing which is ever 
Things in Themselves external to the in the mind comes into it originally from 



(1) Review of Hamilton. 



84 OVERLAPPING AND COMMINGLING. [Ch. II. 

33. It will be observed that the Impregnation of the Ovum, Birth into the 
New (Extra-uterine) Life, Dentition, The Arrival at Puberty, or the Adult Age, 
and finally, Old Age itself, are associated, as indicia, with Masculism, and yet 
that Masculism as a Whole, is, in another sense, treated as characteristic of a 
given Period or Dispensation. This is owing to a Principle of Overlapping, 
and to The Commlngling op Analogies in the Higher Spheres, Univer- 
sological Principles which will be expounded at other points. 

34. In a preceding paragraph of this Commentary (c. 21, t. 136), theDeutero-, 
or Sciento-Religious Dispensation is spoken of as only now about commencing 
its Inauguration in the "World. This is said in no canting or pretentious way, 
but as itself a Scientific Truth, pregnant with importance, revealed and estab- 
lished by Universology. It requires, however, to be explained why the special 
Period of Scientific Evolution from Bacon to the Present Time is not entitled to 
be regarded as being, or, at least, as belonging to this New Dispensation in the 
Total Career of Humanity. The Magnificent Series of Scientific Discoveries and 
Stages of Rational Progress occurring during that Period, as detailed, for ex- 
ample, by Dr. Draper in his " Intellectual Development of Europe," would 
seem to entitle it to that Degree of Consideration. 

35. With no intention of depreciating this Great Modern Awakening of the 
Human Intellect, and the achievements which have already resulted from it, I 
must affirm, and will show, that it does not, however, fall within, nor constitute 
a part of, The Proper Intellectual or Rational Dispensation in the 
Larger Evolution of Human Affairs. This latter Dispensation can only be indi- 
cated and initiated by the actual Discovery of The Unity of the Sciences. 



without, and through the avenue of the 4. The Mystical and purely Ideal 
senses ; (that is to say, from a source theory of the same process is not here 
relatively external, even though under noticed by Mill, and is still different from 
the Berkleian conception, now called either of those which he does specify. It 
the Relativity of Knowledge, the whole is, namely, that the Substantive Half of 
operation be within the mind itself, and, Perception is, itself, on the contrary, 
in that sense, internal). solely derived from the Necessary Laws 
3. Since Substance is, in this relation, of Thought in the Mind ; that, in other 
the External element, this latter doctrine words, Ideal Law, or Abstract Form, it- 
is equivalent to affirming that Form is self, is the Generator of all that appears 
merely a something derived from Sub- as Substance, and that Substance can 
stance, and hence that Substance is the always, by analysis, be reduced back into 
basis and origin of all things — for, by it ; that this Ideal and Abstract Form 
Analogy, the constitution of an idea is pertains inherently to Mind, and is the 
identical icith the constitution of 'a thing or God-Principle or the Creative Principle 
of a world. This latter doctrine is there- in the Universe of Being ; that Type- 
fore, in fact, in accordance with the Nat- Forms assume to themselves Matter or 
tjral Genesis of Knowledge in the mind, Substance, and so create the Real or Ex- 
or, in other words, it is the process of ternal World. Such is substantially the 
knowing viewed from the Natural Stand- Hegelian Logic on the one hand, and the 
Point, and in the Natural Order of Evo- Idealism,of Plato, on the other, 
lution — as shown by Cousin. 5. This Absolute or Pure Idealism as- 



Ch. II] CONFUSION OF ANALOGIES. 85 

36. By the Principle formulized later in the Text (t. Ill), as The Inexpugna- 
bility of Prime Elements, no Age can be wholly without the presence of 
the Intellectual Element, while in certain subdivisions of that Age or Dispen- 
sation, even though Unintellectual in the main, it must come forward and play 
a somewhat conspicuous part, and especially at the Dawn, and as the Transition to, 
the Proper Intellectual Age. The Proto-religious Dispensation, mainly under 
the Control of Feeling and Instinct, has therefore nevertheless had its own 
remarkable Phase of Intellectual Activity, as the Prelude to the Proper Reign 
of the Intellect soon to be established. Tliis is all that the whole Inductive 
Period in the Evolution of the Sciences will prove to have been. It is the Mas- 
culoid Side of a Feminoid Development merely ; or, changing the Analogy, as 
we are allowed to do, by The Commingllng op Analogies in the Higher 
Spheres, it is the Adultoid Aspect or Stage of the Infantoid Period or Dispen- 
sation of Affairs, and Premonitional of the real Adult Life. 

37. From tlie Feminoid Standing-point, {Intuitional, Pietistic, Proto-religious), it 
is a natural fallacy, therefore, to regard the Intellect as a still more Feminoid 
Adjunct to itself, and to regard itself as relatively Masculoid in the sense of 
being the more potent and Substantive Element of the two. The Sexual Ana- 
logies are thus reversed by confounding a Minor with a Major Distribution. 
This happens, for example, with Swedenborg, who, after having correctly 
taught that Woman is [in Preponderance] " Voluntary" (related to the Will, 
or a " Form of Love," equivalent to Feeling), and that Man is a Form of Wis- 
dom or the Understanding (1) — goes on elsewhere to affirm that The Will, as a 
Husband, espouses the Understanding as a Bride (2) ; — which is the confusion 
alluded to, and a contradiction of the previous doctrine. 



sumes, in other words, that the Abstract 6. The Scheme of Theory, Opinion, or 
Laws of Being are, in themselves, Ideo- Doctrine (Unismal), which derives all 
Peal Existences, and that, as such, they Existence and its Laws from the Per- 
are the very Thoughts of God, and sonal and Irresponsible Will and Power 
hence Logico-Potential, or Actual Creative of God, maybe denominated, as a tech- 
Forces, (the Logos-Principle) ; or, final- nicality, Arbitrism. The Counter-Doc- 
LY, and as the Extreme of the Doctrine, trine, that All Being originates from 
That these Laws of Being transcend Necessary Law (Duismal), is then Logi- 
all Existence, as themselves the Primal cism. Other terms for the Allied Dis- 
or Anticipatory Inherent Necessities or criminations will be furnished else- 
Conditions of Being ; so that, If God, where. 

even, exists, they must have created 7. There is here a Terminal Conver- 

Him, and must remain the Regulative sion into Opposites, and Substance is 

Principles of His Nature. Theology, ac- made to be wholly derivative from Form. 

cording to this latter view, is a branch This is the Logical, and at the same 

of Ontology ; the Science of God a branch time the Spiritual, Order, character- 

of the Science of Being Universally ; and istic alike therefore of the High Tran- 

Religious Opinion is wholly amenable to scendental and of the Mystical Schools 

Radical Philosophical Analysis and Pure of Philosophy. The Logical and the 

Science. Spiritual Orders coincide, because it is in 

(1) Heaven and Hell, No. 369, et pas6im. (2) Divine Love and Wisdom, Nos. 402 et seq. 



88 THE INTELLECT MASCULOLD. [Ch. II 

38. It is in this fallacious manner that the Religious World generally regards 
Knowledge and the Whole Intellectual Development as, at the best, something 
merely Accessory to Religion, — a servant, or hand-maid, or page, or, at most, a 
spouse, and so of the Feminine Order ; — not dreaming that the lad is her future 
Husband, and in a sense, therefore, her future Lord and Master. And hitherto, 
the Representatives of Mind have either violently revolted against, or have 
virtually submitted to this assumption, and this because their sphere has been 
merely a Sub-dominance or Minor Manifestation within a Dispensation which, 
as a whole, is based on the Faith of Belief, and not on Positive Knowledge. 

89. Tlie Intellectual Age, as such, the True Mascufoid Development of Human- 
ity, enters on the scene only when, by an Absolute Analysis, all Intellectual 
Truth can be deduced, in Harmonious Adjustment of Parts, from a Center of 
Logical Necessity as Absolute as that which Religious Doctrine has 
assigned to the Personal Will of God. This will not result in the destruction 
of the Previous Feminoid Dispensation; as the Pseudo-intellectual Develop- 
ment, (Pseudo, because working in trammels and in Abnormal Subordination), 
within that Dispensation, has threatened to do ; but in a lifting of it into a higher 
and truer dignity — though still in subordination to itself — by expounding its 
mysteries, saving, accepting, and cherishing the Spirit and the Renewed Forms 
even, of that earlier Dispensation. 

40. The Third and Ulterior Dispensation, — Artoid, Active — to which the Sec- 
ond is immediately Transitional, but of which it is perpetually to remain the 
Governing Head — will then arise from the Marriage and the Love-Embrace of the 
two former, in their Relation of Virile Supremacy and of a true Feminine Sub- 



the same direction downward, whether manner, resolvable into an infinity of 
we proceed from the brow, or the chest, Points. This is the inherent Ikexpug- 
to the feet. Cousin has again shown that inability of Prime Elements, and the 
the Natural and the Logical Order co- Convertible Identity, which lie at 
exist, and must both be taken into the the very core and foundation of the con- 
account in the constitution of every per- stitution of all Being. Neither of the 
ception, and I will add, in the creation two Simplisms on the two sides of the Gom- 
of each thing and of each world, and of plex Truth, must be put, as if it were 
the total Universe of Being. It is some- the whole, in the plave of the Complex- 
what surprising that any one of the ity itself. Like the two rills which are 
single or one-sided solutions of the prob- disparted by a pebble on the summit of a 
lem of Thinking and of Being — which mountain, the two streams of Philosophy 
are identical — should now be brought which originate from this seemingly 
forward triumphantly, as if it were the trivial divergence, are world-wide in the 
whole. views which they entertain and incul- 
8. The Point is representative of Sub- cate upon every subject of human con- 
tance, and the Line of Form. It will cernment, and in their influence upon 
be shown elsewhere, by the most search- the whole destiny of Man. They are 
ing analysis, that any possible concep- the Sensationalism and the Idealism into 
tion of Point is resolvable, by analysis, which Morell, in his History of Philos- 
into an infinity of Lines ; and contrari- ophy, subdivides the whole Philosophical 
wise, that every Line, is, in the same Domain. It is somewhat surprising, I 



Ga. II] FOURFOLD SEXOID DISCRIMINATION. 87 

ordination respectively. The Stalwart Youth who breaks away somewhat 
rudely from the control of the Mother, becomes, when touched by Love, the 
ardent admirer and the staunch protector of the Maternal Sex in the Person of 
his Bride. 

41. The Intellectual Dispensation, as such, will have also, within itself, its 
own Minor Development of the Faith of Belief, as complementary to its Stock of 
Positive Knowledge. This will correspond inversely to the Preliminary Develop- 
ment of Science and Rationality prior to the Knowledge in the world of any 
basis of Scientific Unity. 

42. The Discrimination to be made is therefore Fourfold, instead of merely 
Double, and analogous with what is suggested by the following tabular view : 

2. Masculismal ( 2. Feminoid Men. (" Effeminate"). 

(Male.) ( 1. Masculoid Men. 

1. Femixesmal \ 2. Masculoid Women. (" Masculine"). 

(Female.) ( 1. Feminoid Women. 

The terms, Proto-Christian, Deutero-Christian, and Trito-Christian, for 1. The 
Old, 2. The Intellectual-Transitional Dispensation about commencing, and 3. 
The Ulterior New Christian Dispensation, as the Composite Blending and Har- 
mony of the two prior Dispensations, have been exrjanded above (c. 8, t. 136) 
into Proto-religious, etc., to embrace more than Christendom; and inasmuch as 
Religion is still only a Phase or Department of the whole Societary Life, these 
terms should take on a still further enlargement of the extension of their mean- 
ing, as 1. Proto-Social (or Societary), Deutero-Social, etc. As Periods we 



repeat, that, at this day, and after such Law, (or rather of corresponding Spirit- 
discriminations as that above alluded to ual Attenuation in the Concrete World), 
by Cousin, either of the partialisrns in with the energy inherent therein, and 
question should be revived and insisted the emanations therefrom, constitutes, 
upon as if it were the whole of the case, according to the Ideala-Spiritual Theory, 
The temptation is, however, excessively the more Real World, and the Natural- 
strong to fall into this error, inasmuch Real is then a world of Appearance -i 
as the individual organization of every without Actual Reality. Such is Ideal- 
mind leans in some measure to the one ism, such is Spiritualism, such is Mysti- 
or the other side of the question ; and in- cism. Such in fine is Transcendental- 
asmuch as it is extremely difficult that ism. The details of this theory will be 
he who has traveled over a road in one more elaborated at various points fur- 
direction, should realize to himself that ther on. See especially t. 0000. This 
he only half-knows the road, until he has Schema or Fibrillation of Abstractions, 
reversed the operation, and passed over and corresponding concrete Attenuations, 
it again in the opposite direction ; inas- has for its Analogue the Nervous System 
much, in fine, as each doctrine does ap- in the Body, and thence the Brain, and 
patently and, in a sense, cover the whole thence the Mind which inhabits the 
ground, and exhaust the subject. But Brain, and thence the Eye as a little 
Nature is more complex and subtle than Brain projected from the center of the 
Man has supposed. great Brain, — the One All-Seeing Eye 
9. This Ideal Schema of Pure Abstract symbolizing God ; and thence the Light- 



88 EQUALITY AND INEQUALITY OF THE SEXES. [Cn. II. 

should then denominate the whole of the Race-Existence of Humanity up to 
the Present, The Proto- (or Primo-) Societismus ; the Short Transitional Period, 
during which the Absolute Intellectual Analysis is being effected and estab- 
lished in its Governing Position, the Deutero- (or Secundo-) Societismus ■ and 
the Final Harmony of Feeling, Ideas and Action on the Planet, the Trito- (or 
Tertio-) Societismus. The New Language will furnish more Euphonious and 
Manageable Technicalities. 

43. Let not the staunch defender of " Woman's Rights," or " the Equality of 
Woman," take offense prematurely at the idea that there is any sense in which 
Woman is legitimately subordinate to Man. The whole Actual or Relative 
Constitution of Things in the Entire Universe deals in Superiorities and Sub- 
ordinations, of different Styles, Grades, or Series of Distributions. What is 
Superior in one Aspect or Order of Aspecting the Subject, is Inferior in another 
and different one. There is a Sense in which the little child is the Superior 
and Governing Personage in a household, as all interests are apt to be centered 
on it and its wants and needs. This is government by Influence, and not by 
Administrative Authority, and it is, preponderantly, in a manner allied to this, 
though still different, that Woman will always influence so potently the desti- 
nies of Humanity, and only exceptionally, or in Subdominance, as a Ruler in the 
External Administrative Sense ; though in this respect she should, on the broad 
grounds of Universal Rights, be absolutely without hindrance or obstruction, 
in making available all the talent, she may have. Political Rule is allied with 
Laws, Jurisprudence, the Legal Profession, Abstract Principles, Logic, and Ex- 
act Science. WTiat is meant is that Man by his Mental Constitution stands 



Rays emanating from and impinging Bosom — the External or Surface Breast, 
upon the Eye, or else constituting the allied with the Lap — and Womb of 
Halo or Glory of the Religio-Artistic Mother Earth, which are often poetically 
Conception, and thence Water and all and figuratively alluded to). These corres- 
Mirrors and Reflectors as representing pond with the Abdomen (the Lap, Womb, 
and symbolizing the Light. This is and Bosom or External Breast) together 
against, or antithetical to, the Muscle, with the Brawn of the Seat and Thighs 
Flesh and Bulk of the Body, which sym- of the Individual Human Body. The 
bolizes the outer Material World ; the Limbs of the World are the projecting 
Nervous as against the Muscular System Arms and Legs of the three Diametrids 
of Philosophy, Christianity, Science, etc. rectangularly arranged relatively to each 
In simple terms, Man is the Head of the other, denominated elsewhere the Cos- 
World, and corresponds, therefore, or is niical Bi-Trinacria, (t. 596), — the Ex- 
analogous with, the Head of the Man tremities directed to the Four Cardinal 
himself within the Individual Human Points, the Zenith and the Nadir, respect- 
Body, (Rational). The Breast of the ively. These correspond with the Four 
World is the Atmosphere, which then Limbs and with the Cephalic and Caudal 
corresponds with the Breasts or Breath- Elongations of the Trunk respectively. 
Region (Spiritual, Spiro, to breathe). These statements are entered here mere- 
The Loins and Basis or Fundamentum ly, and reserved for further explanations 
of the World are the Surface and the at other points. 
Body or Mass of the Earth ; (the Lap and 10. It will be readily perceived now, 



Ch. II.J 



WORTH AND RANK. 



89 



more immediately related, (Repetitively Correspondential), with this whole De- 
partment of Affairs, and Woman more so with Physiology, the Medical Profes- 
sion, Concrete Conceptions, the Natural Sciences, and with Art. It is the 
Universological Doctrine, therefore, that in The Absolute, the Two Sexes are 
Absolutely Equal, that is to say, by balancing all different considerations ; but 
that in the Relative or Actual, No two Things are ever Equal; and that by 
Analogy we may determine scientifically and accurately the Relative Superior- 
ity and Inferiority in any given case of Relation, no longer leaving the matter 
to the decision of prejudice or interested opinion. An important Universo- 
logical Formula, expressing this Conjunction of the Democratic Equalities with 
the Hierarchical Superiorities of the different Entities of Being, is 
Equality op "Worth with Difference of Rank. 
44. The relations of the Sexes in the sense here discussed will be resumed in 
the Text, further on (t. 772). Whatever may be the General Statement, the 
Actual Results, it must be borne in mind, are greatly affected by the Princi* 
pies of Overlapping, and mere Preponderance. The Subject is one, hence- 
forward, for Study, and not for preconception and partisan violence. 



that the Kantean Philosophy holds mid- 
dle ground between the Sensational and 
the Idealist conceptions, assigning one 
factor of Knowledge to Matter, and the 
other to Mind : whereas they derive the 
whole of Knowledge from Matter, or 
from Mind, exclusively. 

11. Finally, I am now able to state, 
without stopping to enlarge upon it, 
the Universological aspect of the ques- 
tion. It is, in the first place, integrative 
of all the preceding views. It then en- 
larges them all ; for, in summary, it 
is this: That Matter and Mind anti- 
thetically reflect each other ; that each of 
them has in itself, by Echo or Analogy, 
all of the Elements which are in the 
other, — that is to say, both Substance 
and Form ; that the External or Sensa- 
tional side of a Perception is the Sub- 
stance, and that the Thought-form, 
(whether called " a Category of the Un- 
derstanding," or " a law of association,*') 
is the Form of the Idea ; that the Sub- 
stance and Form of Ideas in the Mind 
correspond exactly to the Substance and 
Form of Matter or Things in the World ; 
but with Antithetical Reflexion in 
respect to Proportion ; the Form-Element 

14 



predominating in the Mind, and the Sub- 
stance-Element predominating in Matter; 
and that, hence, Mind is relatively Mas- 
culoid and Governing, and Matter rela- 
tively Feminoid and Concessive, in their 
antithesis and conjunction with each 
other. This is so notwithstanding the fact 
that Matter — as the process is viewed in 
the Natural Order — originally impresses 
or impregnates Mind, as it will be shown 
elsewhere that the Female primarily in- 
fluxes and excites the Male, — by a Species 
of Spiritual Impregnation. 

12. A very worthy contribution to the 
Progress and Systematization of Philos- 
ophy has just been made in England, by 
David Masson, in a small work entitled, 
" Recent British Philosophy." The espe- 
cial value of the work centers on tho 
important discrimination which the au- 
thor institutes between, 1. The Cos- 
mological Conception ; 2. The Psy- 
chological Difference ; and, 3. The 
Ontological Faith of different Phi- 
losophers and Schools of Philosophy. 
This is precisely in the nature of what I 
mean, still more largely, by The Dif- 
ferent Aspects of, or the Different 
Modes of Aspecting any subject. Tho 



90 



ILLUSTEATION ; UP AND DOWI. 



[Ch. II. 



recognition and elucidation of these dis- 
tinctions will forward, almost more than 
anything else, the Ultimate Reconcilia- 
tion of Doctrines. Writers suppose them 
selves discussing the same thing when 
in fact they are viewing the Subject from 
different stand-points, or at different 
planes of elevation ; and that difference 
is often the whole source of their diver- 
gence, when otherwise they would agree. 
The remark is by no means new, but it 
has not practically received the necessary 
applications. 

13. Let me illustrate from physical 
questions. Let the enquiry be made, 
whether there is actually any Up or 
any Down ? If one of the parties at- 
tempting to answer the question goes 
radically (ontologically) into the investi- 
gation of it, and transports himself, in 
imagination, out into Blank or Pure 
Space, where there are no Planets and no 
objects whatsoever, he will bring back 
the answer that there is no such dis- 
crimination, really, (absolutely), as Up 
and Down. If another confines his at- 
tention to the Ordinary Conditions of 
Being in the Universe as actually consti- 
tuted, and as he is naturally positioned 
in it, he affirms that it is Up from the 
Center of the Earth in a Line passing 
through the head of the observer as he 
stands, out to the zenith. This may be 
taken by Analogy, as the Common Sense 
Theory, in the phrase of the Scotch School 
of Philosophy — so called in contradistinc- 
tion from the German Transcendentalism, 
or more accurately, from the more Ex 
pansive and Negative Hindoo Philosophy. 

14. But within the body of even this 
more homely and modest inquiry there 
arise difficulties and differences ; for the 
Knowledge of Astronomy comes in to 
inform us that the Head of the Observer 
points at each succeeding instant to a 
different portion of the sky, and also 
that the earth occupies a different 
position in Space; and so the ques- 
tion is renewed again whether really 
any one of these directions is Up or 



Down-, or whether Up and Down are 
purely relative and contingent. Again, 
bringing in the direct antithesis between 
the Earth-Centre and the Sun-Centre 
taken as bases, the question is still fur- 
ther complicated. If the question be, on 
the other hand, restricted to the mere 
connection of the Planet's Centre and the 
Head (in the normal position) of the ob- 
server, we find always and uniformly, 
the important relation of Up and Down 
thoroughly well established, and it is in- 
dispensable in all practical senses to be 
recognized. 

15. Now, there are in fact, here, just so 
many different questions before the mind, 
— all covered, however, by the same one 
form of the question, Is there any Up or 
Down? To discuss the subject at all, 
therefore, there should be a Preliminary 
Work of Exhaustive Discrimination in 
respect to the questions themselves. If 
this were sufficiently accomplished, in- 
stead of being, as is usually the case, 
almost wholly neglected, it would gen- 
erally be found that nothing remained 
to discuss, and that all parties would 
agree upon the answer to be given to 
each question thus clearly individualized 
and discriminated. This is a kind of 
labor which has received but little sys- 
tematic attention heretofore, and which 
can only be radically performed by the 
aid of Scientific Analogy. Such writers 
as Cousin and Sir William Hamilton 
make many such distinctions incidentally, 
and from a natural tendency to lucidity 
of Style ; but Mr. Masson's invaluable 
Discrimination, above alluded to, is more 
completely thought-out as one of the 
essential conditions for putting an end 
to controversy. Universology will im- 
mensely expand the scope of such Pre- 
liminary Elucidations, as the Condition 
precedent of all profitable discussion ; 
and it will wonderfully appear, that, so 
soon as two people wholly know what 
each is talking about, they tend inevita- 
bly towards agreement in the place of 
dissension. The simplicity of mathe- 



Ch. II.] 



THE PITCH OR KEY OF DISCOURSE. 



91 



matical statement is favorable to this 
mutual understanding, and to its greater 
certainty, relationally, as between dif- 
ferent minds. Labors like those of 
Mr. Masson are, therefore, directly in the 
line of the Re conciliative Harmony 
of Ideas. 

1G. As, in Music, the Key in which the 
Musical Performance is to be pitched, is 
first to be determined, and as everything 
within the Performance is radically af- 
fected by this governing consideration, 
so it is of equal importance to know in 
what Key, or in other words, in what 
Range of Thought one is speaking or 
writing. It is especially, and in the first 
instance, of vital importance to know 
whether it is in the Key of the Ab o- 
lute or of the Relative that we are 
discoursing, inasmuch as, between these, 
there is a Natural Disharmony amount- 
ing to Antithetical Reflexion or 
Polar Antagonism of Ideas. 

17. The Substancive Resolution of 
All Things into their Primitive Elements 
by a Going-back (a Recursus) in Time, 
to their first conceivable condition (the 
conception modified by the indications 
of Observation, or Natural Science), is a 
Naturismal or Naturistic Procedure, in 
that Back-tending Direction, to Natural 
Origins or Primals in respect to the 
Evolution ; or to Natural Ultimates in 
respect to this Order and Kind of In- 
vestigation. The Evolution originates, 
and the re-gressive Investigation ter- 
minates, in the " Great Ocean of Milk," 
the Primitive Ether infilling the other- 
wise Blank Space, of the Old Hindoo 
Philosophers ; the " Proto-plasma" of 
Oken, or the "Primitive Milky Nebu- 
la" of Masson. This is, then, the Milk 
in the Breasts of " Mother Nature," from 
which the Young Creation, regarded as 
to its Historical Genesis, drew its ear- 
liest nutriment ; and this whole Evolu- 
tion, "Experiential" [J. S. Mill], Em- 
pirical, Naturo-Historical and Historical, 
is characteristically and specifically, the 
Infanta - Feminoidal (Mother-and-Child) 



Dispensation of Being, — Naturismal. 
The Analogy is seen when we -recur to 
the Period of mere Absorption, the 
Sucking-and-Suckling Period, in the 
Evolution of the Individual Animal or 
Human Being. All Naturismal Theories 
go back, for their Origins of Things, to 
some such condition. 

18. It is wholly different with the 
Sciento-Logical Analysis. This makes 
its recursus, not to a Primary Milky 
Emulsion of Matter, but to the Primi- 
tive Joining and Separation of Limits 
in the Constitution of Form ; thus to 
Morphic, in the place of Substancive, 
Elementary Conditions. This Method 
accords, in part, with the Primitive 
Unition and Separation of the Incisor 
Teeth (Front-or-Cutting-Teeth) ranged 
upon the Jaws like two Knives, in Closing 
upon the Morsel of Solid Food, and in sub- 
sequently releasing it. These are the Unis- 
mal and Duismal, or Unifying and Separat- 
ing Sides, factors, or aspects, of one Half 
of the Process of Chewing, which Half 
is collectively Unismal, — so characterized 
by its Initiation — as contrasted with the re- 
maining Half (Duismal) about to be char- 
acterized. This Method accords, in other 
part, with the Cleft or Separated condi- 
tion of the Morsel, as it is segmentized 
[a Duismal Aspect], in preparation for 
ulterior plasmal unition with other sub- 
stances [the Corresponding Unismal As- 
pect], a unition which occurs in the mixed 
composition and preparation of the food. 

19. The Closure and subsequent Open- 
ing of the Jaws [Unismal] and the Scc- 
tionizing and subsequent commingling 
of the Solid Lump of Food [Duismal], 
then combine in a larger Complex Unity 
of Operation, as viewed collectively or 
conjointly [Trinismal]. 

20. In the still larger view the whole 
Natural Process and Dispensation [Ab- 
sorptional, Mother-and Child Relation- 
sin])] is Unismal, and the whole Chew- 
ing, or properly so-called Eating-Process 
and Dispensation [Adultoid] is Duismal ; 
and these are, In turn, the two factors of 



92 



OBSERVATION AND ANALYSIS. 



[Ck. n. 



the higher Trinisrn [or Combination of 
Unism and Duism]. This Discrimina- 
tion then relates, by an exact corres- 
pondence, to the Immense and Radical 
Difference between Observational 
Generalizations (Unismal) and Ana- 
lytical Generalizations {Duismal), 
as subsequently deYeloped in the Text 
(t. 1008). 

21. So, then, the Observational and 
Naturalistic Solution of Being, allied 
with Natural Science, and the Empir- 
icism or Experientialism of Mill in Phi- 
losophy, goes back, invariably, to a 
Primary Nebula, or to some Milky or 
Liquid Softness of Substance with its 
adaptation to early conditions, or to 
being moulded into organizations ; — 
" The Waters," upon which " the Spirit 
of God moved" in the act of creation 
(Gen. i. 2) ; while the Rational or Logical 
Solution of Being goes back as inevitably 
to the Cut-up of Matter or Substance, 
by the in-m-ive interposition of Laws, 
related to Cuts, Lines, or Limits, and 
hence to Out-line or Form, so corres- 
ponding with Mastication as contrasted 
with Sucking or Imbibing ; — very differ- 
ent Origins truly. The Ultimate of this 
latter solution is reached and found, as 
will be demonstrated in the whole body 
of the Text of the present work, in the 
two Primordial Principles Uo^ism and 
Duism. 

22. It is precisely the same in respect 
to the Elements of Knowing as it is in 
respect to the Elements of Being. These 
are traced back by one set of Philos- 
ophers, as recently by Mr. Mill, wholly 
to a Proto-plasma of mere Undiscrimi- 
nated Sensations and Consciousness, 
which, in one of its aspects, has been 
aptly denominated by Mr. Masson-in 
his very pertinent Review of Mill's Re- 
view of Hamilton— a " certain curdling'" 
of Phenomena definable simply as Feel- 
ings (1). The " curdling" carries us 
back, as before, to the idea of Milkiness, 



or to the turbidity of the Primitive Wa- 
ters. This recur sus belongs to Experien- 
tialism, or to the Historical Evolution of 
Things in Time : Time and Eventuation 
or Succession in Time being Feminoid, 
as contrasted with Space and Geome- 
trical Segmentation '(or Discrimination) 
as Masculoid. Periodicity is the grand 
Feminoidal Insignium, and the Premoni- 
tion of Maternity. Mensual (Lat. mensis, 
a Month), Menstrual, relating to Period- 
icity, and Mensural, relating to Measur- 
ing, as of Time into Periods, are cognate 
words. Current or cursive reasoning 
{mens, mind) is predominantly the Femi- 
nine Mode of Thought. Even Reason is 
a word having primitively the same 
cursivencss of meaning; while Exact 
Discrimination is the more Masculine 
Type of Mentation. 

23. The latter set of Philosophers go 
back for the Origins of Knowing to 
Primary Discriminations of the Forms 
of Thought ; Categories, Laws of Asso- 
ciation, etc. These are Transcendental- 
ists, not merely nor chiefly in the Popu- 
lar meaning (Emersonian) of that word, 
but in the German Philosophical Sense. 
Every thing originates with them in the 
Laws which give Form to the Given 
Substance, and which are, therefore, 
logically prior to the Substance. This 
Exact variety of Transcendentalism is 
then the Analogue of Chewing — the 
chewing or " chopping" of Logic. 

24. It will naturally occur that Chew- 
ing is later in fact, in the development 
of the Individual Economy, than Suck 
ing, and so, the contest for priority 
seems, at first blush, to be settled, by 
Analogy, in favor of the Sucking-process : 
in favor, in other words, of Experiential- 
ism over Transcendentalism. But, on 
reflection, the Atomic Analysis and Syn- 
thesis (chemical, for instance), of any 
Substance, as of the Primitive Milk, is 
seen to involve, in a finer sense, the 
whole Process of Chewing or Eating. 



(I) " Recent British Philosophy,*' by David Masson, p. 311. 



Ch. II.] EXPERIENTIALISM ; TRANSCENDENTALISM. 



93 



This again seems by its differentiatice ca- 
pacity to antedate Substance itself, upon 
which it operates. We talk of the Chem- 
ical Process of Oxidation, for example, as 
of a Corroding or eating ; and so all 
Substance has in it a FORM-al Schema and 
Process which is logically prior to itself, 
inasmuch as the Substance could not be, 
without it as the condition of its Being. 
And so the strife is renewed in the more 
secret recesses of Being. We find our- 
selves face to face, again, with the prob- 
lem of the Egg and the Chicken. 

25. Mr. Masson thus brilliantly states 
the case in summing up, as between Em- 
piricism (" Experientialism") and Tran- 
scendentalism : 

26. " Deliberately I have brought the 
question between Empiricism and Tran- 
scendentalism to this pass, knowing what 
will be said. ' What is the mighty dif- 
ference,' it will be said, ' between Em- 
piricism and Transcendentalism, if tfiisis 
Transcendentalism ? Would Empiricism 
deny aught of what you have here called 
in Transcendentalism to maintain ? If it 
is the sole difference between Transcen- 
dentalism and Empiricism that the one 
maintains that in everything, or process, 
there is an a priori or inherited element, 
necessarily assisting to determine what 
shall be the history of the thing or the 
result of the process, while the other 
maintains that this also, on our mount- 
ing higher in the evolution, may be 
resolved into experience — if this is all, is 
it not only the old story of looking at 
the gold-and-silver shield from opposite 
sides, and pronouncing it golden or silver 
according to the side looked at ¥ Not 
so ; I cannot think that it is so. Send 
Transcendentalism and Empiricism back, 
tugging with each other on the very 
terms described, through all stages of the 
evolution from the present moment, and 
at every stage Transcendentalism is the 



mode of thought that keeps the- field, while 
Empiricism, must still be the fugiticc. 
That is something. And at the utmost, 
when the Nebula, or whatever else may 
be deemed primordial and homogeneous 
in the phenomenal evolution, is reached 
and rushed through by the two combat- 
ants, the pursued and the pursuing, is 
there not a mighty consequence in the 
ultimate victory ? If Empiricism, fugi- 
tive till then, can then turn at bay and 
conquer, it can only be because its back 
is against Zero, against Nihilism, against 
a wall of absolute blackness. If Tran- 
scendentalism is still courageous and 
sure of the victory, it can only be be- 
cause it sees in the middle of the wall of 
blackness a blazing gate, and knows it to 
be the gate whence the chariots issued 
and issue of an eternal a priori. And 
here perspective is as nothing. Wher 
ever we stand, it is either the wall of 
absolute blackness that terminates our 
view, or the blazing gate shoots its radi- 
ance to where we are and move." (1). 

27. Mr. Spencer has (at times, at least) 
xightly if not radically apprehended the 
Twofold Order of Evolution, from the 
stand-point of Mind and from that of 
Matter, respectively. His doctrine is, as 
stated, in summary, by his disciple, Prof. 
Youmans ; That " Mind and Matter are 
alike inscrutable in their ultimate na- 
tures ;" are manifestations of Something 
unknown ; " are manifestations of the 
same Unknown, and are made to seem 
different to us by belonging, the one set 
to our Consciousness, and the other set 
to Existence out of our Conscious- 
ness." (2). Had this distinguished phi- 
losopher more radically comprehended 
this Dualism in the fountain of Legiti- 
mate Philosophy, he would have ab- 
stained, while elaborating his own De- 
velopmental Theory, from depreciating, 
from indeed almost throwing contempt 



(1) " Recent British Philosophy," pp. 315, 317. 

(2) Christian Examiner (New York), March, 1SGT, p. 216. Article : Herbert Spencer and his Re- 
viewers, by E L. Youmans. 



94 



QUALITATIVE I QUANTITATIVE. 



[Ch. II. 



upon, the Subjective Method of Hegel (1). 
lie would have sought, instead, rightly 
to penetrate the real Significance and 
Uses of each Method, and to have learned 
how to integrate them instead of merely 
substituting the one for the other. This 
last is a procedure which pronounces the 
Partialism and Insufficiency of his own 
System. The Logic of his own Premises, 
above stated, would be that there must 
exist two Orders of Evolution in the Uni- 
verse, one taking its departure from Mind 
and Pure " Ideas," or from ' Thought" 
itself, and the other from " the Things 
thought of" (2). 

28. If, then, the System evolved from 
the pursuit of one of these Orders is in- 
adequate to do the work of the other, 
the Integral Philosopher will inquire, 
First, What is the nature and value of 
the work which it does accomplish, or 
may accomplish, when perfected ; and 
wna"t, in the next place, is the Correla- 
tive and Reconciliative Harmony of the 
two Systems? The Abstract Mathe- 
matics deal in Considerations logically 
evolved from Necessary or Axiomatic 
Premises, millions of which Considera- 
tions never find any practical applica- 
tions in the Actual World of " Things 
thought of." Does it follow that the 
Mathematics are, for that reason, absurd 
and useless, or that they must be abol- 
ished or discarded as a Method of inves- 
tigation of the truth ; or even that They 
are not of Infinite, and of the Governing 
Importance, within this very Domain of 
" Things thought of." Hick ok has ad- 
mirably discriminated between the two 
Domains of Principles and Facts (a. 1-7, 
t. 198, p. 136). To attempt to make 
Mathematics stand in the place of Na- 
tural History, would indeed be an error ; 
but to exclude the Mathematics from 
Natural History would certainly bo not 
the less so. 

29. Led and authorized by such appre- 



ciation as Mr. Spencer has actually ex- 
hibited of the Dualism in question, Prof. 
Youmans proceeds in the Article just 
quoted from (3), to say that " He (Mr. 
Spencer) has been, ever since he com- 
menced publishing, an Antagonist of 
Pure Empiricism. The Antagonism was 
displayed in his first work, ' Social Stat- 
ics.' It was still more definitely dis- 
played in his ' Principles of Psychology,' 
where, in his doctrine of the ' Universal 
Postulate' [Force] he contended, in op- 
position to Mr. Mill, that certain truths 
must be accepted as necessary. The Con- 
troversy between the two, pending since 
that time, has been recently revived. In 
the 'Fortnightly Review-' for July 15, 
1865, Mr. Spencer re-asserted and re- 
enforced the position he had before 
taken, that, even supposing all Knowl- 
edge to be interpretable as having orig- 
inated in experience, there are neverthe- 
less certain truths which must be accepted 
as a priori, before the interpretation 
becomes possible." It is probably some- 
where within the implication of this last 
sentence that Mr. Spencer would find for 
himself, although it is not obvious, the 
reconciliation between positions like 
those here assigned to him, and other 
explicit averments of his doctrine, in 
which he seems to adopt the very words 
of Mr. Mill in the precise meaning 
which Mr. Mill assigns to them ; for 
example, as follows; In his Criticism 
of the Classification of the Sciences by 
Oken, [allied to Hegel], Mr. Spencer 
observes : "It will not be thought 
worthy of much consideration by those 
who, like ourselves, hold that Experience 
is the sole origin of Knowledge." (4). 

30. Mr. Spencer makes, in the same 
Treatise quoted from above, an admir- 
able discrimination between the Quali- 
tative and the Quantitative Develop- 
ment of Science ; and wisely shows that 
the Qualitative is an earlier or preced- 



(1) Spencer's G-enesis of Sciences. — Illustrations of Universal Progress, pp. 128, 130. (2) lb. 

(3) Christian Examiner, March, 185T, p. 213. (4) Illus. of Prog., p. 126. 



Ch. II] 



SPENCER AND Y0UMAN3. 



95 



ing stage [Infantoid], as compared with 
the Quantitative, which is later and riper 
[Adultoid]. It is this same Discrimina- 
tion enlarged in application, which ex- 
ists as between the Xaturo-Metaphysic 
extending up to and including Hegelian- 
ism, as the Spirit of Nature, — Qualitative, 
and Sciento-Philosophy developed in Uni- 
versologv, as the Spirit of Science, — 
Quantitative [Adultoid] (Typical Table 
the Universe, No. 7, t. 40; t. 111). 
Quality is again allied with Substance, and 
Quantity with Form. (a. 19, c. 32, t. 136). 
Substance is again, by Analogy, Mono- 
spheric and Form Comparative (t. 0000). 

29. The following are the most preg- 
nant extracts from Spencer upon this 
Subject: "As we pass from Qualitative 
to Quantitative Prevision we pass from 
Inductive Science to Deductive Science.. 
Science while purely Inductive is purely 
Qualitative ; when inaccurately Quanti- 
tative it usually consists of part Induc- 
tion and part Deduction ; and it becomes 
aecuratively Quantitative only when 
wholly Deductive. We do not mean 
that the Deduction and the Quantitative 
are co-extensive ; for there is manifestly 
much Deduction that is Qualitative 
only." [Inexfugnadility and Over- 
lapping]. " We mean that all Quanti- 
tative Prevision is reached Deductively ; 
and that Induction can achieve only 
Qualitative Prevision." (1). 

30. " Moreover it must be borne in 
mind not only that all the Sciences are 
Qualitative in their First Stages" [In- 
fancy] — " not only that some of them, as 
Chemistry, have but recently reached 
the Quantitative Stage — but that the 
most advanced Sciences have attained to 
their present power of determining 
Quantities not present to the senses, or 
not directly measurable, by a slow pro- 
cess of improvement extending through 
thousands of years." (2). 

31. Qualitative and Quantitative are 



recognized above (a. 28, c. 32, t. 136), 
as Infantoid and Adultoid, respectively 
(c. 24, t. 136). This was done, however, 
provisionally, and as true only by an 
Echo of Analogy. Really and radically 
all the Quantitative Science now known 
{prior to Universological bases), though 
Deductive in a sense, is so only in a frag- 
mentary way ; — not as Absolute De- 
duction from a priori Principles of Uni- 
m vml Application. Hence it also, in its 
totality, is only an Adultoid phase of the 
Infantismus of Science, and does not per- 
tain at all to the Proper Adultismus of 
Human Knowledge. It is, in turn, a 
Subdominant Deductive or Deductionoid 
Domain of the Inductionismus, in the 
same manner as the Inductionismus en- 
tire is a Subdominant Domain of the 
Proto-Societismus, as shown above (c. 
42, 1. 136). 

32. It is not, in other words, Quantity, 
even with all its External Exactness, 
which is the true Fountain of Universal 
Deduction ; but the Spirit of Quantity 
in the Universal Logic; the Metaphy- 
sics of the Mathematics ; the Common 
Fountain of Sciento-Philosophy. This is 
then allied with Mind ; with the Logical 
Order ; with a more rigorous a priori 
than that of Hegel even ; and with the 
true, and at this day incipient, Universo- 
logical Development of Human Knowl- 
edge ; — destined to be reached after the 
Inductive Career, though foreshadowed, 
prior to it, by the Kantean and Hegelian 
Metaphysic and Logic. 

33. Obviously then the criticism of 
Prof. Youmans, in which he is joined by 
the Positivists generally, of the Doc- 
trine that " Unity must be found in the 
Equipoise and Dynamic Correlation of 
Being and Thought, which are welded 
into one in the act of Knowledge itself," 
loses its point, as against Vb.e New 
Metaphysic. " Pray," he says. " what 
Unification of Fragmentary Knovledges 



(1) Genesis of Science — Illustrations of Universal Progress, p. 129. 



(2) lb., p. 123. 



96 



THE UNIFICATION OF KNOWLEDGE. 



[Ch. II. 



has ever been accomplished by that 
recipe ?"— " The old file at which Meta- 
physicians have been gnawing these 
thousands of years ; and which will 
probably continue as sharp as at first, so 
long as this species of mental enterprise 
continues." (1). As rightly ask depreciat- 
ingly ; what Manly work did the infant 
ever accomplish ? The Exact, basic Uni- 
fication of All Knowledge, through this 



Method carried still higher, is the An- 
swer which Universology proposes to 
offer to this inquiry. 

36; It is by Anticipation that these 
Abstrusities have been introduced here. 
The Subjects need not be deeply con- 
sidered by the reader or student, as yet. 
Their Ultimate and Complete Solution 
will depend upon the treatment of the 
theme of the Text. 



(1) Christian Examiner, March, 1867, p. 206. 



CHAPTER III. 

Text. The Grand Serial Law of Distribution, p. 93. Primary Analogical Distributions of Mind 
and of Universal Being, 99, 103, 104 The Natural and the Logical Orders, 100. Mathemat- 
ics the Formative Principle, 101, 102. Analogy of Matter and Feeling, 102, 117. Meaning of 
Analogy, 105 — Fourier, Oken, Emerson, 106 — Swedenborg, 111. Scientific Analogy, in the Uni- 
versological sense, defined, 111-116. Is the Basis of Universology, 116. Feeling, Intellect, Conation, 
resumed, 117, 118. Hegel, Oken, Schmidt, 119. Comparative Anatomy — Richard Owen, 120. Kant, 
Chalybaiis, Arthur Young, 121, 123. Mathematics the Neutral and Judicial Domain, 127. Hickok, 
Spencer, the Old Greeks, do.; no danger that a Universological discovery should be the end of 
Progress, 127, 123. The Orderly Beginning, on the contrary, of Rational Progress, 129, 130, 132. 
The Three Several Drifts of Progression, as Scientific Method, Anticipatory, Inductive, Deduciive, 
130-132. 

Hegel's claim to Universality, 133. Such claim not irreverent — Hickok. Matter, Mathematics, 
and Spirit not properly Principles, 134. Three Primordial Principles to be anticipative, 135. 
Trinity in Unity, do. Illustrations, 136. The Beginning of Universal Scientific Deduction, do. These 
Principles derivable from Mathematics, 137. Comte cited, do. The Number Three, how established 
as governing, 139. Numhers One, Two and Three the Heads of the Numeral Series, 141, 153. The 
Three Primitive Laws of Universology, UNISM, DUISM and TRINISM stated and defined, 143-146- 
The Outworking of Universal Being thence, 146. A true and legitimate Deductive Method results, 
147. UNISM, DUISM and TRINISM further defined, 148. Differentiation and Integration, 149, 150. 
Synstasis, Analysis, Synthesis, 151. 

The Three Principles, Unism, Duism and Teinism, not mere methods of our own Thinking, 152. 
One, Two and Three belong, still, to a single class of Number — the Cardinal Series, 153. Scientific 
Supremacy of the Cardinal Numbers over the Ordinals, the Fractions, etc., 154. Indeterminate Nu- 
meration, One, Many, All, Kant's use of this series of Number, 155. The Echosopkists err in 
wholly overlooking it, 156. First, Second and Third, Analogy of, with Order or Procedure, 157. 
The Ordinal Numbers and Series, 153. Halves,- Thirds, Fourths, etc., do. 

The Oppositeness or Polar Antagonism of One and Two, 160; Nevertheless, inseparably united, 
161 ; Whence, Inexpugnamlity of Prime Elements, 162. Transition to the general consideration 
of Number and Form, as at the foundations of the true Philosophy, 163. 

Tables. No. 9, The World and Mind distributed, p. 99. No. 10, Universal Being, 104. No. 11, The 
Elementismus and the Elaborismus, 105. No. 12, Synstasis, Analysis, Synthesis, 151. (Commentary, 
pp. 145-163.) 

List of Diagrams. No. 4, Induction and Deduction illustrated. 

Commentary. Sympathy of One and Three, Love and Will, p. 100. Symbolism of the parts of the 
Body, 102. One and Two ; the Sum, 103. Language, Grammar ; Substance, Form, Movement ; 
Station or Rest, Elementismus and Elaborismus, The Canon of Criticism, 104-108. Analogy in Ele- 
ments, 112. Descartes and Richard Owen, 121. Perennium, Millennium, Oneida Perfectionists, 
131. The Within and The "Without, do. Comte's Hierarchy of the Sciences stated by J. Stuart 
Mill, 13S-144. Unism, Duism, Tri-ism, Triunism, Trinism, Trinisma, 145. Inclusion by Unism, 
Duism, and Trinism of all prior Systems of Philosophy, 162 and 163 (Table 1). Justification, explana- 
tion and illustration of these Terms, 164-163 ; —especially from movable Types, in printing, 106. 

Annotation. Swedenborg's exposition of the meaning of the term Correspondences, with illustra- 
tions, pp 111-122: — Man a Heaven and a World in miniature, 112 ; The Grand Man, 114; Residents 
in the different members and organs of, 115; Correspondence of the Spiritual and the Natural Mind, 
Causes of Beauty, 117 ; three Heavens and three Kingdoms, 118; Divine Order denned, 119; Ani- 
mal Analogues of character, 120. Vegetable, do. Other statements of Analogy : George Herbert, 
Walt Whitman, Festus, 123. Facts distinguished from Principles, etc. ; Hickok's Rational Psy- 
chology, 136-144. Ouservational and Analytical Generalizations, 144. Synstasis, Analysis, 
Synthesis— Swedenborg (Table 1, p. 145). 

Unism, Duism and Trinism, with Universology, the re-discovery, re-statement, and enlarge- 
ment of the Pythagorean doctrine of Numbers, 146. Prof. Ferrier's statement of the doctrine of 
Pythagoras, 146-159. Philosophy defined as the pursuit of Truth — Ferrier, 146. Truth of two kinds, 
Absolute or Universal, and Relative or Particular, 147. Reason the Universal Faculty, 149. Further 
statemeut of the true nature of Philosophy, do. Philolaus and Aristotle, 150. The Iouic Philoso- 



'8 THE UNITARY LAW. [Ch. Ill 

phers, 151. Number the true Universal, 151, 153. How Number can be said, with the Pythagoreans, 
to be the Substance of things, 152 ; Number an Object of Reason, not of Sense, do. The Uuiamiteh, 
The Limitlng and The Limited, 153, 154. Every thing and every thought a Conciliation of Contka- 
eies, which is, therefore, the Norm or Model of all Existence, do. Plato on Pythagoreauism ; iheperas, 
the apeiron and the mikton, do. Aristotle, the mesotes or " the golden mean," 154. The Limit and the 
Unlimited the two Elements which go to the constitution of every thing, do. The two distinguishable, 
but uot separable, 155. The Monas and the aoristos duas, defined and explained, do. (The One and the 
Many) — Ferrier, 155, 150 (See Note). Monad and Duad, 15T. Construction of a Solid, on Pythagorean 
Principles, 157. The Eleatics — The One and the Many — Xeuophanes, 15S. The Spirit of the Mathe- 
matics the Ultimate Reconciler, 160. Parmenides, Being and Xot-Peing — The Becoming, 160. 
Koinilogicism and Idiaphronecism, 161. Ethics, 162 ; — The Uaiversological, 163. Homoiomeria, 
1G4. The Sophists; Socrates; Virtue; Se7ise and Reason ; Point and Line, 165, 163, 1T3. Thought 
defined — Ferrier, 166. Reviewed, 167. Abbitbism, Logicism, (1 4- 2 ; 2 + 1), 163. Thought free, 
Sense compelled, 168. Evolution in Time, in Space, 169. Thought regenerates, 16^, 170. Right- 
eousness, 169. Plato — Ideas, 169. Self-Consciousness— Ferrier, 169. True Sympathy, Sociability, 
etc., 169. Ghost-lines, Analogue of Spirit; Level and Straight of "The Spebit of Tumi," 170. 
Mission of Christ, what, 170. Spirit of Truth predicted by Christ as a Higher Gospel, 171. What 
it will do, 171. Abolition of Mystery, Babylon, 171, 172. The Plagues of the Apocalypse on the Old 
Order, 172. Triumph of Logicism over Arbitrism, 173. Swedeuborg, Tulk, James ; Intellectual 
Revelation, 173. Measure of a Man, of an Angel, 173. Axioms denied, and affirmed, 174. Christian 
Theology, 174 



137. It lias been gradually "becoming obvious, in the course 
of the two preceding chapters, that there must be some funda- 
mental distribution of Ideas, or Principles, or Entities, 
which underlies all Special Distributions, and which has in 
itself the power of unifying or integrating them all; some 
Unitary Law, under which All Sciences and All Branches 
of Knowledge shall be arranged and shown to hate certain 
Definite Relations to each other. Such Governing 
Principle, or Grand Serial Law of Distribution, must be 
found to apply, not singly, to the Mind, or to Society, or to 
Language, or to Music, or to any one of the Single Depart- 
ments or Domains of the Universe, but to the entire World, 
or to the Universe itself, as well as to each smaller Department 
of the Universe, and so to form, in its ulterior development, a 
veritable UNI YEKSOLOG-Y, or SCIENCE OF THE UNI- 
VERSE. 

138. Taking our departure again from the Sphere of Mind, 
let us recall the distribution of it by the Metaphysicians into 
1. Knowing ; 2. Feeling ; 3. Conation (The "Will). Fourier 
has furnished a corresponding Cosmical Distribution of what 
he regards as the Principles of Being, which is far more com- 



Cn. Ill] TABULAE PARALLELS. 99 

prehensive tlian that wliicli Comte derives, as we have already 
seen, Sociologically, from the same Metaphysical Principles. 
The following is the distribution of Fourier : 

3. Spieit ; The Active and Motic (or Moving) Principle. 

2. Mattee ; The Passive and Moved Principle. 

1. Mathematics ; The Neuter and Regulative Principle. 
The Total Human Being, not the Mind alone, is then composed, 
according to him, of Three Corresponding so-called Princi- 
ples, as shown below : 

3. The Passions. Active and Motor Principle. 

2. The Body. Passive and Moved Principle. 

1. Intelligence. Neuter and Regulative Principle. 
The following Table will present these several distributions in 
their striking and important parallelism with each other. 

T^IBLE 9, 

The Metaphysicians. Fourier — The World. Fourier — Man. 

3. Conation. 3. Spieit. 3. The Passions. 

2. Feeling. 2. Matter. 2. The Body (Senses). 

1. Knowing. 1. Mathematics. 1. The Intelligence. 
To these are to be added Comte' s Distribution of the Elements 
of Humanity in Society, as follows : 

3. Action. {Dynamique.) 
2. Affection or Sentiment. 
1. Intelligence. 
130. Swedenborg, omitting the Body and the merely sen- 
suous part of the Mind, which repeats the Body within the 
Mind — the Senses — had, contemporaneously with Kant, dis- 
tributed the whole Mind, not in a Threefold, but in a Twofold 
manner, thus : 

2. r H \Vlll, (= Conation). 

1. The Understanding, (= Knowing). 
But he accompanies this with another Twofold distribution, 
into 1. Love, and 2. Wisdom, as previously noticed, which 
he regards as substantially identical with the former — Love 
and Tlie Will coinciding or being, according to him, virtually 



100 KANT AND SWEDENBOEG. [Ch. III. 

Synonymous ; and so of Wisdom and the Understanding. It 
is obvious enough, however, that the " Love" of Swedenborg 
is the " Feeling" of Kant. It is confounded with The Will, 
only as Extremes meet, and in accordance with a certain in- 
timate relation which will be hereafter explained as existing 
between them as the two Extremes of the Natural Scale of 
these Faculties. The following addition to the Table will then 
introduce the Harmony of this distribution with the others 
above exhibited : 

Kant. Swedenborg. 

rt _ ( Will (Determina- . m • 

3. Conation \ _ . v r4i x 3. The Will. 
( Desire. [tion). 

2. Knowing. 2. The Undeestanding — 

1. Feeling. 1. Love. [Wisdom. 

It is the latter Order, in which Feeling is numbered One (1), 
and Knowing Two (2), which is the JSTatueal Oeder. The 
Eeverse Order (1. Knowing, 2. Feeling) — so employed in- 
stinctively by the Metaphysicians, because they are Logicians 
— is The Logical Order (t. 28). The One (1) and the Three 
(3) of the Natural Order, are intimately related and easily con- 
founded with each other. This is the point which, as I have 
just said, will be explained fartner on. Hence Swedenborg 
has, by a natural tendency, but yet somewhat erroneously, 
treated Love and the Will as virtual Equivalents, (t. 899). 
c. 1, 2. 



Commentary t. 139. 1. The subsequent explanations of the Confluent 
Tendency of " Love" and " Will" (Feeling and Conation) promised in the Text, 
relate to the Sympathy existing between the Number One (1) and the Number 
Three (3), as both of them Odd Numbers, as beginning and terminating each 
Natural Trigrade Scale, and as conjointly contrasted with the Middle Term, 
the Typical Even Number Two (2). Without awaiting, however, this more 
technical Exposition (t 898), it will throw light on the subject to observe here 
that " Love," as an Emotion, is Feeling in its finer essence, and so stands repre- 
sentatively for that whole Department of Mind, down to the Senses and the 
most external and fleshly lusts, on the one hand, while on the other it ascends, 
at the other extreme t»f the Scale of Mind, to the highest Sanctities of the 
Soul, mingling with the "Will, and becoming, as it were^ one with it. 



Ch. III.] THOUGHT TRANSLATED INTO MATTER. 101 

140. The largest or most truly Cosmical of these Distribu- 
tions is that of Fourier relating to the World. By the term 
Mathematics he intends far more than the Calculus. He 
means to signify all that the Old Greek Philosopher means 
when he affirms that " God geometrizes" ; all that the Metaphy- 
sician means by the Logic of Being ; and vaguely, in addition, 
all that I intend specifically by Sciento-Philosophy. This is 
Form, in the large sense of that term (t. Ill), impressed upon 
Matter as the Substance of Being. Forms (of Thought) are 
again Ideas. The Greek word eidos, whence we have the 
word idea, meant originally Form, and nothing more. 

141. This idea — called here Mathematics — is manifestly 
an extension of Knowing, Intelligence, or Ideas, the ordi- 
nary attributions of Mind, into the Universe at large, 
in the sense of being, not then the same thing indeed as 
Knowing, but a Correspondential Principle, Element, or 
Attribute, in the Universe at large, the other and larger 
Domain. It is an Analogue or Type, that is to say, of 
Knoioledge or Intelligence, inasmuch as it {the Mathema- 
tics) is TJie Fomi-ative and Regulative Element of Uni- 



2. While, therefore, the discriminations of Swedenborg are somewhat less 
accurate than that of Kant, they embody the Spirit of the whole truth of the 
{Subject, and furnish even a broader Generalization, — reducing the Mind to a 
twofold instead of a threefold First Division; but the threefold distribution of 
Mind is restored by Swedenborg in what he denominates the Natural, the 
Spiritual and the Celestial States or Degrees of the Mind, respectively; and 
Tulk, the boldest and most original of the Commentators on Swedenborg, in- 
cidentally restores the harmony of Swedenborg with Kant, when instead of 
Love and Wisdom, or the Will and the Understanding, he discriminates 

1. The Senses, 2. The Intellect, and 3. The Will. 

The following (Commentated) Epitome of Spencer's Distribution, or Modifica- 
tion rather of the Kantean Distribution of the Mental Constituents will help 
to coordinate these several Classifications : 

3. Volition (Will, Conation). 

2. Cognition (Understanding, Knowing, Wisdom). 

1. Feeling \ Emotions (Love, etc.) 

( Sensations (The Senses). .(1). 



(1) Review of Bain on the Emotions and tho Will. Illustrations of Universal Progress, p. 320. 



102 ANALOGY. [Ch. III. 

versal Being, precisely as Knowing is the Yonn-ative and 
Regulative Element of Mind. 

142. In the same manner, Matter [Substance] is the Cosmical 
Analogue, within the World of Feeling, or of " Love" as this 
term is used by Swedenborg, within the Mind, and finally, 
Action, or Spirit, as the Active Element of Universal Being, 
is the Cosmical Analogue of Conation — Will and Desire — 
in the Mind. Conation is from the Latin conari, to put fokth 

EXERTIONS, TO ENDEAVOR TO ACT. 

143. In other words, Mathematics is the Form, and Matter 
the Substance [or Material] of Universal Being ; and Spirit, 
producing Action or Movement, is the indwelling reality of 
Existence which is the resultant of the two Elementary Fac- 
tors — the Form and the Substance; precisely in the same 
manner as Knowing, or Intelligence, is the .Form-Element, as 
Feeling, Affection, or "Love," is the Substance-Wement, 
within the Mind, and as Will is the indwelling reality or per- 
sonality of that Mental Existence which manifests itself in the 
Exertions and Movements of the Mind. Tliis Echo or Corres- 
pondence in different Domains is what is meant by Analogy. 
c. 1-8. 



Commentary t. 143. 1. The observant reader will notice that Spirit is 
here put as representative of Movement , while yet Spirit is itself represented 
by the Breath (and the Atmosphere), as heretofore shown (c. 8, t. 9), and while 
the Right-hand has been given as the representative of Movement and Power 
(t. 42) — in the Constitution of the Individual Human Body. 

2. The relation of these different emblems is this : The Breath is uttered or 
thrown out, and hits or acts upon objects, as well as the Hand. The Breath or 
the Wind (the Moving Air, Spiritoid blows ; and the hand gives a blow. Christ 
said, " The wind bloweth where it listeth, and ye hear the sound thereof, but ye 
cannot tell whence it cometh, nor whither it goeth ; so is every one that is born 
of the Spirit "; that is to say, so is the action of the Spirit upon him. To 
utter the Sounding Breath, which is the Voice, forcibly, is to bawl, which 
despite the orthography is the same word as ball, the ordinary missile or tiring 
sent, and made to do execution, and so to express Action. 

3. The Breath, as Speech-Utterance, is then, one, and a higher and finer 
representation of Movement than the Hand, though not, for the same reason, 
so obvious and basic a type. The one may therefore be put for the other. 
Besides, the flash of vital energy along the nerves, in putting the hand in move- 



Ch. III.] THE COMMON CONSCIOUSNESS J CHAOS. 103 

144. In tliis manner, therefore, an Analogy is established 
between the Mind, with its threefold Subdivision above the 
Common Consciousness, and the Universe at large, with its 
threefold Subdivision, above the Common Chaos in which all 
Elements are confusedly combined. The Common Conscious- 
ness in the Mind and the Chaotic Aggregation of the Elements 
in the World at large again repeat each other analogically. 
(Tab. 3, t. 27). __ 

ment, is again most naturally and primitively conceived of as an Atmospheric 
Current so directed ; as when we speak of a Spirited Blow, or of a Spirited Action. 
Later, or when more scientifically aided in the Selection of our Analogues, we 
assimilate the motic nerve-energy to a current of Electricity ; but this is only, 
popularly considered, a finer essence of the Air. 

4. It results from this explanation that all the Members of the body are, in 
turn, and in some degree, emblematic of Spirit, and of Movement, respectively ; 
Also Function and Gesture are so (t. 44) ; but the Right Hand and the Breath 
are pre-eminently so. This is the Principle of Mere Preponderance (t.526). 

5. By attention to the Typical Tableau (Dia. 2, t. 41) it will be seen that the 
word Action is interposed between the Hand armed for Execution, and the 
Breath. It has its application, as may now be understood, to either, or to both. 

6. It is indeed only in the Primitive or Xaturismal Aspect of the Subject that 
it is the Right Hand, rather than the Left, which represents Action. In the 
Natural or Untrained Condition of the body the Man rests upon the Left Foot, 
as his Pivot of Position, and deals his Mow with the Right Hand or Fist. All 
this is reversed, in " Scientific 1 ' 1 Boxing, in which the Mow is dealt with the Left 
Hand. This is the Terminal Conversion lnto Opposites (t. 83) which 
occurs in passing from Naturism to Scienlism, or from the Naturismus to the 
Scientismus (c. 3, 4, t. 43) — that is to say, in this case, from an Untrained Con- 
dition into and under the Exact Laws of Training. Natural Aspects govern, 
however, in a Primary Presentation of a subject. 

7. As Spirit is involved in Action, and as the Breath accordingly accompa- 
nies the Hand in the Symbolic Representation of Movement as universally con- 
sidered — justifying this Intuition of Fourier; so the Mathematics (Mathesis) 
accompanies the Featuring of the Head and Face (Compare Lat. Forma, Form : 
and Form-ositas. Beauty — depending on the Features), and also the Anatomical 
Cut-up of the Body in the Symbolism of Form; and, finally, Matter accom- 
panies the Blood. Plasmas^ and Substances of the body, in the Symbolism of 
Substance. Pus has been instinctively named " Matter." (t. 42). 

8. The Number Two (2) is the virtual Basis of the whole of Mathematics. 
Some Arithmeticians refuse to consider One (1) as a Number. More properly 
speaking, it is not a Sum. Two (2), the First Sum, is the simplest Form of 
Division, its included Units being divided even before it is a Sum ; and Division 
by Thought-Lines or Real Lines, is the Essence of Form. Two (2) is to Form 
what One (!) is to Substance. 



104 



BEI2TG — CO^CEETOID ; LANGUAGE. 



[Ch. III. 



The following Table is a resume (and in a sense, a cor- 
rective) of the preceding Discriminations, and will add a new 

degree of lucidity to our examination of the Subject. 

\ 

TABLE lO. c. 1-10. 

UNIVERSAL BEING. 

[Elaborated.] (t. 145.) 



S5 2 

t-i . to < 

Ch £ <a H 



SPACE. 

[CO-EXISTENCES]. 



TIME. 

[(Co-) Sequences]. 



55 2 

2 5 

§ f 



2. MIND. 



L MATTER. 



2. KNOWING, "Wisdom," Reflection, Under- 
standing, Intellect. In-roxM-ation, Iatelli- 
-l gence. 

1. FEELING, "Love;' Affection. "The Pas- 
sions. 1 ' 



EXISTENCE. 



r CONATION 
" Will" 



f 2. FORM, Reflecting facets, or Surfaces — ^ 
mirror-like — and Determining Lines; At 



TEinUTOID. 



1. SUBSTANCE, Embodied Masses, and Rep- 
resentative Centres, Things, Beings ; Stjb- 
jectoid, as opposed to Attributoid. 



} MOVEMENT. 



145. Hence it results that a more Fundamental Distribu- 
tion of Universal Being — prior to all that has been stated or 
shown — is into Three Sets of Discrimination^ cutting each 



Commentary f. 144, 145, 1. Language is a Mirror and Type of the 
Uni verse, and is itself an Echoing or Corresponding Universe, — in such a sense 
that the Grammatical Analysis and Distribution of Language is a perfect Guide 
and Model for the larger Analysis and Distribution such as that which we 
are now instituting of the Entire Universe. TJnrcersology is, in other words, 
the Grammar of the Universe, or the Key to its Construction. 

2. In the Radical Analysis of Language, Matter is represented by the Body 
of Speech, or by the Sounds and Words of which Language is composed, irre- 
spective of their Meaning — as when we hear an Unknown Tongue. Universal 
jMind is then represented by the Meaning, Sense, Ideas, in other words, by the 
special quantum of Mend conveyed by this Eody of Speech ; as for instance, in 
the definitions of the words. This is, then, the Matter-and-Mind Discrimination 
in Language corresponding with the same Discrimination in respect to the Uni- 
verse at large, the Matter and Mind of the Table in the Text. 

3. The other Distribution (Secondary) into Substance and Form finds, in 
the Domain of Language, its Analogue in the Parts of Speech, thus: 



Ch. in.] ELABOEISMUS ; ELEMENH8MU8, LANGUAGE. 105 

other as it were at Eight Angles, or each "bisecting all the 
others, as shown in the following Table, c. 1-11. 

T^BLE 11. c 1-10 

I. THE ELABOKISMUS. 



( 2. MOTION— Contained in TIME. 1 Conditioning Mattes and Mind 

% n < y in respect to Substance and 

S f '*' ( 1. STATION (Rest)— Contained in SPACE. J Fossl 



o o 

PQ 

t-3 



C 2. FORM. Adjected, or Pertaining Concretely as Attributes and Accidents, to 
»-> .' Substantive Things. 

I 1. SUBSTANCE, Concretely contained in Substantive Objects or Things. 






2. MIND, Aggregate of Individual Minds. 
I. MATTER, Aggregate of Objects or Things. 



II. THE ELEMEInTTISMTTS. 



<3 H f All of the Above-represented Discriminations, Abstracted as PURE ELE- 

jz; <J | MENTS and CATEGORIES OF BEING ; Conceived, as it were, out of Space 

W „ « J 

S ° H and Tinw, as the Pei>ciples of Thixgs- Tfte Logical and Matuxmatico- 



- 



m 



i-l S Logical Dohaen", Philosophic and Sciesto-Philosophic Basis, c. 10. 

146. Let us endeavor, before proceeding farther, to obtain a 
clearer understanding of what is really meant by Analogy, 
as that term is now about to be applied as a new Element of 
Science — the basic Element in fine of All Science when Science 
shall be rightly conceived or apprehended. 



Substance is represented by Substantives together with the Substantive 
Verb (to be). These, or the Corresponding Things and Beings in the Real 
Universe, are Substan'toeds (or Substantivoids), and their Domain is the Sub- 
6TA2stismus. Form, on the other hand, is represented somewhat variously, by 
all the Remaining Parts of Speech — Adjectives, Prepositions, Conjunctions, 
etc. — except the Participles, and the Verbs denoting Movement (in Tense or 
Time) compounded of Participles and the Substantive Verb. Adject ices corres- 
pond with the Faces, Facets, Aspects or Reflects of Objects or Things in the Real 
World ; Prepositions with their Connections or Relations, etc. These are conjointly 
the Conditionoids or Morphoids of Beincr, and their Domain is the Condi- 

TIONISMUS or MOP.PHTSMU-. 

4. Finally, ParticipidU have relation to Movement, as Substantives have to 
Substance, and Adjectives, etc., to Form. These, in turn, subdivide into 
1. Infinitives (Verbs in the Infinitive Mode), which are SubstantivoidaL or 
repetitive of Substantives ; and 2. Participles proper, which arc Adject ivoidal, 

15 



106 POETICAL ANALOGY ; EMEKSON. LANGUAGE. [Ch. III. 

147. Analogy, in a less precise, semi-poetical sense, is exten- 
sively recognized in the writings of the Past. Among the 
Mystics and Rhapsodists especially it has taken a leading 
position ; but it has failed hitherto to become scientific. It 
has suggested Everything, but has really explained Nothing. 
With Fourier, who is still a Mystic, and with Oken, the cele- 
brated German Physio-Philosopher, it has made magnificent 
promises, and a certain approximation to the Scientific charac- 
ter. With them, however, it was destined to be far more dis- 
appointing than satisfactory. Fourier has made no impression 
upon the Scientific World ; Oken has lost the hold which he 
gained, and his method even has lost its repute. 

148. As the brilliant Kaleidoscope of Thought and Imagina- 
tion among great minds, but in the very opposite of the Sci- 
entific Spirit, Analogy is thus described by Emerson : 

" Herein is especially apprehended the Unity of Nature — 
the unity in variety — which meets us everywhere. All the 
endless variety of things make an identical impression. Xeno- 



cr repetitive of Adjectives. These last may stand apart, like Adjectives, or 
combined with the Copula (Substantive Verb), may appear as Finite Verbs. 
For this Subdivision of Participials, see Kuhner's Greek Grammars. 

5. The Participles and all Verbs implying Movement, correspond, then, with 
Movement, and hence their Analogous Movements in Heal Being are Motoids ; 
while Substantoids and Adjectoids (or rather All Stato-Conditionoids) are Sta- 
toids ; (or correspond with Station or Rest, and hence with Space, in the place 
of Time). 

6. These important and crucial Analogies between the Grand Inclusive and 
Exhaustive Distribution of the Total Universe, such as Universology institutes, 
and the established Distributions of Language, are resumed and more exten- 
sively treated in the Last Chapter of the " Structural Outline," which is chiefly 
occupied with Lingual Considerations. They will be wrought out still more 
in detail in other works, and will be found exceedingly interesting and instruc- 
tive. It would be premature to insist upon them, or thoroughly to expand 
them at this point. The penetrating mind of the reader may, however, perceive 
even at this early stage of the investigation, that we have a CANON" OF CRITI- 
CISM upon all our reasonings so soon as we can establish a Complete Parallelism 
between the Distribution of the Universe at large, and that of any given one of its 
Departments or Subordinate Domains, as that of Language, for example. With the 
acquisition of such a test we pass over from the Vagueness of Phihsophoid Specu- 
lations to the Certainty of Scientific Investigation and Research. 



CH. III.] EMERSON. LANGUAGE. 107 

phanes complained in his old age that, look where he would, 
all things hastened back to Unity. He was weary of seeing 
the same entity in the tedious variety of forms. The fable of 
Proteus has a cordial truth. A leaf, a drop, a crystal, a mo- 
ment of time, is related to the whole, and partakes of the per- 
fection of the whole. Each particle is a microcosm, and faith- 
fully renders the likeness of the world. 

149. " Not only resemblances exist in things whose analogy 
is obvious, as when we detect the type of the human hand in 
the flipper of the fossil saurus, but also in objects wherein 
there is great superficial unlikeness. Thus architecture is 
called ' frozen music' by De Stael and Goethe. Vitruvius 
thought an architect should be a musician. 'A Gothic 
church,' said Coleridge, 'is a petrified religion.' Michael 
Angeio maintained that, to an architect, a knowledge of ana- 
tomy is essential. In Haydn' s Oratorios, the notes present to 
the imagination not only motions, as, of the snake, the stag, 
and the elephant, but colors also ; as the green grass. The 



7. It appears from what precedes that in strictness, the Compound Resultant 
of Matter-and-Mind is not Movement, but Existence (t. 26), — the Static and not 
the Motic Aspect of Real Being. It is Substance-and- Form, on the contrary, 
which yield Movement as their Product ; Substance being Inert or Statoid, but 
Form always implying or, indeed, causing Motion, from the subtle fact that it is 
primarily Dirvisionoid, and hence Bi-remptive, and hence Incipient of Movement, 
or, in other words, essentially Causative or Causal in its nature. There is here 
one of the most important arcana, of the Universe, and one which will demand 
a radical investigation at numerous points in the more extended exposition of 
Universology. The current Tri -grade Scale, 1. Matter, 2. Mind, 3. Movement 
is, therefore, an Abridgment by election and Condensation from two such Dis- 
tributions, (t. 26). 

8. Station (or Rest), the Content of Space, which is in turn its Continent, 
Matrix, Medium, or Container, and Motion, the Content of Time, which is in 
turn its Continent, give, as their Compound Resultant or Joint Product, the 
Concrete Totality of Universal Being. We must still reserve, however, 
the Consideration of the Existence of a Spiritual (Real) World ; (Pneumatology, 
t. 39). This, in a sense, transcends, it is claimed, the Space-and-Time Existence 
of the External Universe, while yet it is amenable, by Rejiex Correspondence, 
it is admitted, to the Laws of Distribution manifested in Space and Time. 
See Swedenborg and Tulk for the Extremest Attenuation of this subtle Doctrine. 



108 EMERSON. LANGUAGE [Ch. III. 

law of harmonic sounds reappears in the harmonic colors. 
The granite is differenced in its laws only by the more or less 
of heat from the river that wears it away. The river, as it 
flows, resembles the air that flows over it ; the air resembles 
the light which traverses it with more subtile currents ; the 
light resembles the heat which rides with it through Space. 
Each Creature is only a modification of the other ; the likeness 
in them is more than the difference, and their radical law is 
one and the same. A rule of one art, or a law of one organiza- 
tion, holds true throughout nature. So intimate is this Unity, 
that, it is easily seen, it lies under the undermost garment of 
nature, and betrays its source in Universal Spirit. For it 
pervades Thought also. Every universal truth which we ex- 
press in words, implies or supposes every other truth. Omne 
verum vero consonat. It is like a great circle or a sphere, 



9. Finally, in Table 10 there is exhibited a still backlying Twofold Discrimi- 
nation of the Universe into 1. The Elaborismus (Concretoid), and 2. The 
Elementismus (Abstractoid). The Elementismus of Eeal Being consists of the 
Abstract and Ideal Principles of Being, and is another Realm which virtually 
Transcends Space and Time. This is the Domain of Transcendentalism. 
Vaguely and poetically treated, it furnishes the Platonic and Emersonian Type 
— Mystical Transcendentalism. Profoundly and analytically treated, but 
without the aid of any Canon of Criticism upon its own Speculative Pro- 
cesses, such as is furnished by the Discovery and Demonstration of Exact 
Analogy between the Distribution of the Whole and that of the Parts, it fur- 
nishes the Kantean and Hegelian Type — Metaphysical Transcendentalism. 
With this neicly discovered Test of Scientific Exactitude and Verity, it 
furnishes the type herein exhibited — Sciento-Phllosophic or Untversolog- 
ical Transcendentalism. 

10. The Order of Presentation is here naturally The Logical One ; so that 
the Elementismus, though numbered II., stands, still, at the "bottom of the 
Table (Dia. 10), as the Basis or Foundation of the Whole (t. 28). Hence it is 
that the Transcendental Domain, and especially that of Sciento-Philosophy, 
will be also spoken of at times as SuB-transcendental. 

11. The Corresponding Elementismus, and Primitive Basis of Language, or of 
the Lingual Universe, consists, as the intelligent reader will now readily recog- 
nize, of the Analyzed Elements of Speech, the Realm occupied by Orthography 
based on the Alphabet (the Schedule of Elements) ; by Phonetics or Phonology, 
the Rigorous Analysis of Sounds ; by Etymology ; by the New Science of Com- 
parative Philology by Syllabic Measure or Meter, etc. These hints must suffice 
for the present. 



Ch. III.] ANALOGY ; FOUEIEK. 109 

comprising all possible circles ; which, however, may be 
drawn and comprise it in like manner. Every snch truth is the 
absolute End seen from one side. But it has innumerable sides. 

150. ' ' The central Unity is still more conspicuous in actions. 
Words are finite organs of the infinite mind. They cannot 
cover the dimensions of what is in truth. They break, chop 
and impoverish it. An action is the perfection and publication 
of thought. A right action seems to fill the eye, and to be 
related to all nature. ' The wise man in doing one thing does 
all, or in the one thing he does rightly, he sees the likeness of 
all which is done rightly.' " (1). 

151. The school of Fourier — who was himself intuitively 
searching out after a New and Complete Scientific Method, but 
with no just appreciation of the rigorous demands of Science — 
has presented the idea of Analogy, with some increased ten- 
dency to Scientific accuracy, as follows : 

" The term Analogy is one of those to which Fourier has 
given a particular signification, which we will endeavor to 
make comprehended. 

"Two Homogeneous quantities, two things of the same 
nature, may be placed in relation with each other ; it is pos- 
sible to compare them, and to find between them a common 
mean or measure. 

" Are there, as between Heterogeneous things, also, Points 
of Contact, and possible relations ? 

"To this question Science would be greatly tempted to 
answer, No ; but for a very long period the instinct of the 
masses has responded in the Affirmative. 

"All languages have words which have first a proper, 
and then a figurative sense ; that is to say, they apply equally 
well to things of different Orders ; to Physical Properties, and 
to Moral Properties, for example. 

" Thus the Adjective hard, in its proper sense, expresses 
a Physical Property of Solids ; as, a liard body. 

(1) Nature ; Addresses and Lectures. Emerson, p. -10. 



110 COKEE8POXDEXCE3 ; SWEDEXBORG. [Ch. ILL 

" The same Adjective, in its figurative sense, expresses 
an accidental vice of the Soul ; as, a hard character. 

" Why are there, thus, real relations, independent of any- 
thing conventional, between physical properties and moral 
qualities; why is there in physical hardness something 
which corresponds to moral hardness ? This correspondence 
does not originate in chance, nor in habit; and every one 
knows that it would be absurd to try to awaken the idea of 
the same moral quality by employing the opposite physical 
Adjective ; by agreeing, for example, to call an inflexible man 
a soft (or mild) character ; the adjective soft retaining all the 
time, its own proper sense, that which it has in the expression, 
a soft body. 

" There are then real or true relations as between tilings 
which are heterogeneous. These relations, very different in 
kind from those which exist between homogeneous things, are 
'denominated by Fourier Analogical Relations. Such is then 
the meaning we shall give to the word Analogy." (1). 

152. Swedenborg, with whom the term Correspondence is 
used in the place of Analogy, abounds in the exposition of 
this doctrine in Ms own peculiar Theological and Mystical 
way. The following extracts are a sample of his mode of 
thought upon the subject : 

"It shall first be stated what Correspondence is. The 
whole natural world corresponds to the spiritual world ; and 
not only the natural collectively, but also in its individual 
parts : wherefore every object in the natural world existing 
from something in the spiritual world, is called its corres- 
pondent." [Analogue]. " It is to be observed that the Natural 
"World exists and subsists from the Spiritual World, just as 
the Effect exists from its Efficient Cause. All that is called 
the natural world, which lies below the Sun, and thence re- 
ceives its Heat and Light ; and all the objects which thence 



(1) Association. Synthetic Views of the Doctrine of Chas. Fonrier, by Ilippolite Begnaud. Spanish 
Translation. Cadiz, 1854, p. 163, 170. 



Ch. Ill] ANALOGY ; UNIVERSOLOGICAL. Ill 

subsist belong to that world : but the Spiritual World is 
Heaven ; and the objects of that world are all that are in the 
heavens.' ' (1). 

" The nature of correspondence jnay be seen from the face 
in man. In a countenance which has not been taught to 
dissemble, all the affections of the mind display themselves 
visibly, in a natural form, as in their type ; whence the face is 
called the index of the mind. Thus man' s Spiritual World 
shows itself in his Natural World. In the same manner, the 
Ideas of his Understanding reveal themselves in his Speech, 
and the Determinations of his Will in the Gestures of his 
Body. All things, therefore, which take effect in the body, 
whether in the countenance, the speech, or the gestures, are 
called Coerespoxdexces." (2). a. 1-17. 

153. Analogy, as I employ the term, embraces, clarifies, 
and explains all that is meant by these writers ; but in addi- 
tion to all this it is an exact and measurable echo of Likeness, 
so far as the underlying Law of Distribution is concerned, be- 



Annotation t. 152, 1. "Itisun- bibed intelligence and wisdom ; and such 

known at this day what Correspondence of them as bel<~ .iged to the church had 

is. This ignorance is owing to various by it communication with heaven ; for 

causes ; the chief of which is, that man the science of correspondences is the 

has removed himself from heaven, science of angels. The most ancient 

through cherishing the love of self and people, who were celestial men, absolute- 

of the world. For he that supremely ly thought from correspondence, as do 

loves himself and the world, cares only the angels ; whence also they conversed 

for worldly things, because they soothe with angels ; and whence, likewise, the 

the external senses, and are agreeable to Lord often appeared to them, communi- 

his natural disposition ; but has no con- eating instruction. But, at the present 

cern about spiritual things, because these day, that science is so utterly lost, that it 

only soothe the internal senses, and are is even unknown what correspondence 

agreeable to the internal or rational is." (3). 

mind. These, therefore, they cast aside, 2. " Without an apprehension of what 

saying, that they are too high for man's correspondence is, not anything can be 

comprehension. Not so did the ancients, clearly known respecting the Spiritual 

With them the Science of correspond- world ; nor respecting its influx into the 

ences was the chief of all sciences ; by natural world ; nor, indeed, respecting 

means of its discoveries also they im- what that which is spiritual is, com- 



(1) Swedenborg's Heaven and Hell, 89. (2) lb., 90. (3) lb., ST. 



112 SCIENTIFIC ANALOGY EECONDITE. [Ch. III. 

tween any two or more given Domains of Being, let their 
superficial differences be what they may. This may be illus- 
trated by the fact that all the geometrical properties of a circle, 
including its radii, its concentric rings, and its related angles, 
would remain the same, (if it were symmetrically divided) ; and 
be the same, for all the different sectors and arcs of the circle, 
no matter with what diversity of coloring the surfaces of the 
different sectors might be overlaid. There would thus be an 
Exact Scientific basis of Likeness underlying a superficial 
manifestation of numerous differences. Universology demon- 
strates that precisely such is the plan of the Universe, and that 
there is thus Unity of Law in the midst of an Infinite Va- 
riety of Manifestations, c. 1. 

154. Emerson, speaking, in the Extract above, of what may 
be denominated the poetical appreciation of Analogy, says : 
"So intimate is this Unity, that it is easily seen," etc. On 
the contrary, Scientific and Exact Analogy is so recondite or 



Commentary t. 153. 1. It has been the universal defect hitherto of all 
who have undertaken to treat of tne subject of Analogy or Correspondences, 
that they have sought for the manifestation of this principle in the Elaborated 
or Concrete World, or, as it were, in the top-branches of the tree of Existence. 
It is the peculiarity of Universology that it primarily verifies the existence of 
the Principle in the Elements (or Elementism) of Universal Being, and of the 
several Departments or Domains of Being, and then works up from this Ele- 
mentary and Abstract Sphere to the Elaborate and Concrete Sphere of Being. 
To inquire or to affirm what is the meaning of the different animals or vege- 
tables, for instance, before the existence of Analogy in Elements has teen proven. 



pared with that which is natural ; since spiritual world and a natural world. The 

also, nothing can be clearly known interiors, which belong to his mind, and 

concerning the spirit of man, which is have relatioii to his understanding and 

called the soul, and its operation upon will, constitute his spiritual world ; but 

the body ; nor yet concerning the state his exteriors, which belong to his body, 

of man after death : * * " (1). and have reference to its senses and 

3. " Since man is both a heaven and actions, constitute his natural world. 

a world in miniature, formed after the Whatever, therefore, exists in his natural 

image of heaven and the world at large, world, that is, in his body, with its senses 

he, also, has belonging to him both a and actions, by derivation from his spirit- 



(1) Swedenborg's Heaven and Hell, No. 88. 



Ch. III.] CARDINAL NUMBERS ; ORDINAL NUMBERS. 113 

occult, so much the grand arcanum of Nature, that it is as 
it were the very last of the Principles of Science to be dis- 
covered and demonstrated. Even when it is known, it is not 
easy to give a simple and convincing illustration of its truth 
and of its radical Scientific importance, in advance of the ex- 
tended study of the subject. In respect to simplicity and 
elementary character the following illustration is perhaps the 
best. 

155. There are two great Series of Numeration which we 
denominate 1. The Cardinal Numbers, as One (1), Two (2), 
Three (3), Four (4), Five (5), etc., on to infinity ; and 2. The 
Ordinal Numbers, First (1 st ), Second (2 nd ), Third (3 rd ), Fourth 
(4 th ), Fifth (5 th ), etc., on to infinity. These have very differ- 
ent and distinctive meanings from each other ; which is their 
superficial difference. Three (3), for example, means three 
Units collectively, or grouped into a joint body of numbers, 
which we ho]d in the mind at the same instant of time, or, as 



is like studying Architecture by attending to the Individual Forms of 
Houses, instead of beginning with the Abstract Geometrical and other Mathe- 
matical Considerations. This is the Concrete and Unscientific method, and one 
which has ended in no result other than an Intuitional and Superficial percep- 
tion of certain resemblances [Symbolism]. To inquire, on the contrary, what is 
the correspondence of the Elements of Number with the Elements of Form — of the 
numbers One and Two with the Point and Line, for instance, — where Pythagoras 
began to investigate — is the Abstract and Analytical Method which leads to posi- 
tive demonstration, and to the full understanding of the subject scientifically. 



ual world, that is, from his mind, with the world ; and likewise, that all things 
its understanding and will, is called its which take effect, and exist, in the ex- 
correspondent." (1). ternal or natural man, so take effect and 
4. " From these observations may also exist from the internal or spiritual." (2). 
be seen what the internal man is, and 5. " Thus much respecting the corres- 
what the external ; or, that the internal pondence between the internal or spirit- 
is that which is called the spiritual man, ual man, and the external or natural ; in 
and the external that which is called the what follows we shall treat of the eor- 
natural man. Also, that the one is dis- respondence of the whole of heaven with 
tinct from the other, as heaven is from all the individual parts of man." (3). 



(1) Swedenborg's Heaven and IIcll, No. 90. (2) lb., No. 92. (3) lb., No. 93. 



114 



LIKENESS AND UNLIKENESS. 



[Ch. IIL 



it were, side by side of each other ; and so of Five (5), or Five 
Hundred (500). 

156. The Third (3 rd ), or Fifth (5 th ), or Five Hundredth (500 th ) 
— Ordinal Number — is, on the contrary, always a Single Unit, 
not a Group of Units. This, again, is the superficial difference. 
Its place in a Series of Single Units has always, however, a 

lotion to some Group among the Cardinal Numbers, to 
which it is therefore analogous^ or to which it corresponds. 
The nature of the relation is this : In arriving at the single 
Ordinal Unit, the Third (3 rd ), the Fifth (5 th ), or the Five Hun- 
dredth (500 th }, for instance, the Mind has had to pass along a 
Row or Series of such Single Units, in succession, equal nu- 
merically to the corresponding Group of Cardinal Numbers — 
the Three (3), the Five (5), or the Five Hundred (500). This is 
the Underlying or occult Likeness which subsists in the midst 
of their Superficial Unlikeness or Difference ; and this occult 
Likeness or Unity of Resemblance in the Manner of their de- 



6. " It lias been shown that the uni- 
versal heaven is as one man, and that it 
is in form a man, and is therefore called 
the Grand Man. It has also been shown 
that the angelic societies, of which 
heaven consists, are hence arranged in 
the same order as the members, organs, 
and viscera in man ; so that there are 
some that have their station in the head, 
some in the breast, some in the arms, 
and some in every distinct part of those 
members. The societies, therefore, which 
are in any member in heaven, correspond 
to the same member in man. For in- 
stance : the societies which are there in 
the head, correspond to the head in man ; 
those which are there in the breast, cor- 
respond to the breast in man ; those that 
are there in the arms, correspond with 
the arms in man ; and so with the rest. 
It is from that correspondence that man 



subsists ; for man derives his subsistence 
solely from heaven." (1). 

7. " In the Grand Man, who is heaven, 
they that are stationed in the head, are 
in the enjoyment of every good above all 
others : for they are in the enjoyment of 
love, peace, innocence, wisdom, and in- 
telligence; and thence of joy and happi- 
ness. These have an influx into the 
head, and into whatever appertains to 
the head, with man, and corresponds 
thereto. In the Grand Man, who is 
heaven, they that are stationed in the 
breast, are in the enjoyment of the good 
of charity and faith : their influx, also, 
with man, is into the breast ; to which 
they correspond. But in the Grand Man, 
or heaven, they that are stationed in the 
loins, and in the organs belonging to 
generation therewith connected, are they 
who are eminently grounded in conjugal 



(1) Heaven and Hell, No. 94. 



Ch. III.] SCIENTIFIC ANALOGY. 11. "5 

velopment — in spite of the fact that in one case we have Groups 
of Units, and in the other a Single Unit standing in a Series 
of Units — is the Underlying Law of Unity, or Correspon- 
dence, or Analogy, which may be taJcen to illustrate Exact 
or Scientific Analogy, everywhere. 

157. It is dne to this Analogy between the Cardinal and the 
Ordinal Numbers, that the namings of the Ordinal Numbers 
are, for the most part, regularly derived from the correspond- 
ing Cardinal Numbers ; the word Third from Three, Fifth 
from Five, etc., (3 rd from 3 ; 5 th from 5, etc.) ; and also, that 
everybody recognizes, instinctively, the Essential Likeness or 
Correspondence between these Two Orders of Numbers, even 
more distinctly than they have heretofore had defined to them 
the nature of the Difference. ' 

158. So instinctual, indeed, and so radical is this perception 
of the Underlying resemblance or Analogy — this in turn not 
heretofore explicitly defined to the mind of the observer — 
between these two Orders of Numbers, that the perception not 



love. They who are stationed in the correspond to them. The influx of 
feet, are grounded in the ultimate good heaven takes place into the functions and 
of heaven, which is called spiritual-nat- uses of the members ; and their uses, 
ural good. They who are in the arms being from the spiritual world, invest 
and hands, are in the power of truth themselves with form by means of such 
derived from good. They who are in the materials as are found in the natural 
eyes, are those eminent for understand- world, and so present themselves in 
ing. They who are in the ears, are in effects. Hence there is a correspondence 
attention and obedience. They in the between them." (1). 
nostrils, are those distinguished for per- 8. " On this account it is, that by those 
ception. They in the mouth and tongue, same members, organs or viscera, are 
are such as excel in discoursing from signified, in the Word, such things as 
understanding and perception. They in have just been mentioned ; for all things 
the kidneys, are such as are grounded named in the Word have a significa- 
in truth of a searching, distinguishing tion according to their correspondence, 
and castigatory character. They in the Hence, by the head is signified intelli- 
liver, pancreas and spleen, are grounded gence and wisdom; by the breast, char- 
in the purification of good and truth by ity ; by the loins, conjugal love ; by the 
various methods. So with those in the arms and hands, the power of truth ; by 
other members and organs. All have an the eyes, understanding ; by the nostrils, 
influx into the similar parts of man, and perception ; by the ears, obedience ; by 



(1) Heaven and Hell, No. 96. 



116 EXACT BASIS OF UNIVERSOLOGY. [Ch. III. 

only does not depend upon, and is not derived from, the 
resemblance of the naming s, but persists equally when no 
such verbal resemblance is found. In respect to the first two 
of the Ordinal Numbers, for instance, there is no verbal like- 
ness to the corresponding Cardinal Numbers ; — First does not 
resemble One, nor Second, Two, so far as the forms of the 
words are concerned ; yet every one understands that First 
corresponds with One, and Second with Two, as truly as 
Fourth with Four, where the verbal resemblance is obvious. 

159. It is this underlying Schematize, formal or regula- 
tive Eesemblais t ce or Unity, such as the Superficial Differ- 
ences of Existence strive, as it were, till the last moment to 
conceal or obscure, which, when clearly apprehended— as, 
now, in the preceding illustration — becomes the intelligible 
Law or Mode of Measurement between Spheres of Being, 
despite their differences. This Law, when universalized or 
extended to all spheres, becomes the basis of the New Science 
of Universology. 

the kidneys, the purification of truth ; to heaven and all things belonging to 
and so with the rest. Hence, also, it is man, has been evinced to me by much 
usual to say in familiar discourse, when experience — so much, indeed, as to con- 
speaking of an intelligent and wise per- vince me of it as of a thing self-evident, 
son, that he has a head ; when alluding and not liable to any doubt. But to ad- 
to one who is influenced by charity, that duce all this experience here, is unneces- 
he is a bosom friend ; of a person emi- sary, and, on account of its abundance, 
nent for perception, that he has a good would be inconvenient. It may be seen 
nose (or a sharp scent) ; of one distin- in the Arcana Cadcstia, in the Sections 
guished for intelligence, that he is sharp- on Correspondences, on Representations, 
sighted ; of one possessing great power, on the Influx of the Spiritual World into 
that he has long arms ; of a person that the Natural, and on the Intercourse be- 
speaks or acts from love, that he says or tween the Soul and the Body." (2). 
does it from his heart. These, and many 10. " But although there is a correspon- 
other sayings in common use, are derived dence between all things that belong to 
from correspondence ; for such forms of man as to his body, and all things hat be- 
speech enter the mind from the spiritual long to heaven, still man is not an image 
world, though the speaker is not aware of heaven as to his external form, but as 
of it," (1). to his internal. For the interiors of man 
9. " That there exists such a corres- are recipient of heaven, and his exteriors 
pondence between all things belonging are recipient of the world ; in proportion, 



(1) Heaven and Hell, No. 9T. (2) lb., No. 98. 



Ch. Ill] INTELLIGENCE THE ANALOGUE OF FOKM. 117 

160. It is by an Analogy of this sort that Feeling, from the 
bare Sensations up to the holiest affections, in the mind, is pnt 
as the Analogue or Echo, within the mind, to Matter or Sub- 
stance, in the Universe at large ; the Impressions on the mind 
from Nature without, and the Feelings excited thereby in the 
mind, being the Material upon which the Thinking Faculty 
reacts when the mind reflects or thirties. They are the Sub- 
stance which the Intellect forms into Ideas. 

161. It is by Analogy of the same kind that the Intellect, 
Understanding, Intelligence or Knowing -Faculty of the 
Mind, is then put as the Analogue of the "Logic" of Hegel, 
the "Mathematics" of Fourier, and the Sciento- Philosophy of 
my Typical Table (No. 7, t. 42), in respect to the Universe at 
large. This Knowing-Faculty impresses Form, Forms or 
Ideas, upon the Feeling or Feelings as a Material or Substance 
in the Mind ; and the Sciento-Philosophy, as a Formative and 
Regulative Element, does the same — whether as mere Con- 
ception in the Mind of the Creator or Observer, or as Immanent 



therefore, as his interiors receive heaven, having fair and handsome faces, I have 

the man is, as to them, a heaven in seen it to be deformed, black and mon- 

miniature, formed after the image of strous, so that you would pronounce it 

heaven at large . but in proportion as an image of hell, not of heaven ; whereas 

his interiors do not thus receive, he is in some, not outwardly handsome, I have 

not such a heaven, and such an image, seen it to be beautiful, fair, and like that 

Still his exteriors, which receive the of an angel. The spirit, also, of a man, 

world, may exist in a form which is ac- after death, appears the same as it had 

cording to the order of the world, pos- been in the body, while he lived, so 

sessing various degrees of beauty • for clothed, in the world." (1). 

the causes of external beauty, which is 11. " But correspondence reaches much 

that of the body, are derived from a per- further than to man • for there is a cor- 

eon's parents, and from his formation in respondence between all the heavens 

the womb, and it is afterwards preserved respectively. To the third or inmost 

by the common influx which the body heaven corresponds" [tendentially] " the 

receives from the world ; in consequence second or middle heaven ; and to the 

of which, the form of a person's natural second or middle heaven corresponds the 

man may differ exceedingly from that first or ultimate. To the first or ultimate 

of his spiritual man. The form of cer- heaven also corresponds the form of 

tain persons, as to their spirit, has some- man's body, called its members, organs 

times been shown me ; and in some, and viscera. Thus the corporeal part 



(t) Heaven and Hell, No. 99. 



118 DEPARTMENTS OF UXEVER3E AND MINT). [Ch. III. 

and Constitutive Law in Xature herself— for the Matter or 
Substance of which all things are made. 

162. It is again by Analogy of the same kind that Conation, 
the Effort towards Action in the Mind, embodying the Will 
and Desire, is pnt as the Analogue of the Universal Coxattjs 
or Effort of all Being, manifesting what we sometimes call 
" Spirit," along with Fourier, in the Movement or Action of all 
things in the Universe, (c. 1-8, t. 143). 

163. Stated with more condensation, Feeling is the Sub- 
stance, Intellect the Form, and Will the Conalus towards 
Movement, in the Mind ; and, hence, Substance, Form, and 
Movement, as these Elements of Being appear universally, 
that is to say, in the Universe at large, or in the Constitution 
of all things, are the Analogues of these three Departments of 
Mind, respectively. 

164. We thus begin to bridge over the immense gap which 
has always heretofore yawned between the Metaphysical 
and the Physical Domains of Knowledge and Inquiry, by 



of man is that in which heaven alti- they are well known. Correspondences 

mately closes, and upon which, as on its in the vegetable kingdom are all such 

base, it re6ts." (1). things as grow and nourish in gardens, 

12. " All things that belong to the woods, corn-fields, and meadows ; which, 

earth are divided into three general likewise, it is unnecessary to name speci- 

kinds, which are called so many king- fically, because they also are well known, 

doms. There is the animal kingdom, Correspondences in the mineral kingdom 

the vegetable kingdom, and the mineral are all metals, both the more noble and 

kingdom. The objects of the animal the more base, precious and common 

kingdom are correspondences in the first stones, and earths of various kinds ; not 

degree, because they live . those of the excluding water. Besides these products 

vegetable kingdom are correspondences of nature, those things also are corres- 

in the second degree, because they only pondences which the industry of man 

grow ; and those of the mineral kingdom prepares or manufactures from them for 

are correspondences in the third degree, his own use ; such as food of all kinds, 

because they do neither. Correspon- garments, houses, public edifices, and 

deuces in the animal kingdom are ani- similar objects." (2). f 

mated creatures of various kinds, both 13. "The objects which are stationed 

such as walk and creep on the ground, above the earth, such as the sun, moon, 

and such as fly in the air , which it is and stars : also those that are seen in the 

needless to mention specifically, because atmosphere, such as clouds, mists, rain, 



(1) Heaven and Hell, No. 100. (2) lb., No. 104. 



Cn. III.] HEGEL ; OKEN ; SCHMIDT. 119 

finding the Law of the Distribution of tlte Phenomena of the 
Mind and the Law of the Distribution of the Phenomena of 
the External Universe, and so of the Universe at large to "be 
Identical, or the Same— one with the other, 

165. This Idea of Echo between different Realms or Domains 
of Being, and hence of some kind of Analogy between them, 
is not, as we have seen, new. Poetically and Mystically, that 
is to say, Imaginatively, it has abounded in the Past. In a 
most profoundly Thoughtful Sense it is the Basic Idea of the 
Hegelian Philosophy. It is propounded, however, therein, 
still in that vague and generalizing sense which is the Philoi- 
ophoid or Naturoid Style of Conception, as contrasted with 
the Defmitiveness of true Science. The greatest effort of that 
Development of Thought to attain to Scientific Applications 
and Uses was the labor of Oken, and the fate which attended 
it has been already mentioned. A remarkable little work of 
the same order, a summing up of the drift of German Philos- 
ophy towards Science, is " The Harmony of the Worlds" (" Die 



thunder, and lightning ; all likewise are things which exist in the world accorc- 

correspondences. Those which proceed ing to order are correspondences. All 

from the sun, and his presence or ab- things there exist according to order, 

sence, as light and shade, heat and cold, when they are good, and perfectly adapte. I 

are also correspondences ; together with to their intended use , for everything 

those which thence exist successively; good is such according to its use: its 

like the seasons of the year, which are form has relation to truth, because truth 

called spring, summer, autumn, and win- is the form of good.. Hence it is that all 

ter ; and the times of the day, or morn- things in the whole world, and partaking 

ing, noon, evening, and night. In a of the nature of the world, which are in 

word, all things that exist in nature, divine order, have relation to good and 

from its minutest parts to its greatest, truth." (2). 

are correspondences." (1). 15. «The animals of the earth, in gen- 

14. " Ev-ery object is a correspondent, eral, correspond to affections, the tarn? 

which exists and subsists in nature from and useful animals corresponding t > 

Divine Order. That which constitutes good affections, and the fierce and useless 

Divino Order is the Divine Good which kinds to evil affections. In particular, 

proceeds from the Lord : it commences oxen and bullocks corresnond to the 

from Him ;*it proceeds from Him through affections of the natural mind ; sheep ani 

the heavens in succession into the world, lambs to the affections of the spiritual 

and is there terminated in ultimates. The mind, and birds or winged creatures, 



(1) Heaven and Hell, Xo. 105. (2) lb., No. 107. 



130 PJCHAED OWEX. [Ch. HI. 

Harraonie der Welt en' ' ), "by Dr. Karl Schmidt. That whole de- 
velopment of Thought functionate*, however, in the Clef. 1 ; ; 
which is still too vague and generalizing for definite Scientific 
results, as contrasted with the Clef, 1 ; 2 ; which is emphatically 
Scientoid, and which now remains to he more extensively 
expounded. Science Proper has become disgusted with, and 
chary of trusting to, Analogy, from the promises heretofore 
made and "broken. Universology accepts the difiiculty of over- 
coming the unfavorable judgment thus rendered, and appeals 
to its own current of demonstrations. 

166, Science has itself, however, made some noteworthy 
efforts towards the Comparison of different Domains of Being. 
This new drift of investigation has been nowhere carried far- 
ther than in Comparative Anatomy. Perhaps the Diagram 
of a Typical Vertebra in Eichard Owen's " Homologies of the 
Vertebrate Skeleton^ is the highest point to which Science has 
heretofore attained in the world. A more extended statement 
of what Science has heretofore accomplished in this field of 



according to tlieir species, correspond to Man, too, as to his natural man, is like 

the intellectual faculties and exercises of the animals : wherefore, also, it is usual 

both minds. Hence it is that various to compare "Hrn to them in common dis- 

animals, as oxen, bullocks, rams, sheep, course. Thus a man of mild disposition 

= "_: -goats, he-goats, and male and female is called a sheep or a lamb; a man of 

lambs, also pigeons and doves, vrere ern- rough or fierce temper is called a bear or 

\ I yed in the Israelitish Church, which a wolf: a crafty person is termed a fox or 

a representative one, for holy uses, a snake ; and so in other instances. " (1). 
it being of them that the sacrifices an I 1G. " There is a similar correspondence 
bumt-cfferings consisted; for when so with the objects of the vegetable king- 
employed, they corresponded to certain dom. A garden in general corresponds 
spiritual things, and were understood in to heaven as to intelligence and wisd 
heaven according to their correspon- wherefore heaven is called (in the word) 
cences. Animals, also according to their the garden of God, and Paradise, and is 

ra and species, actually are affec- also named by man, the heavenly Para- 
tions ; the reason of which is because dise. Trees, according to their sped 
they live : and nothing can have life, correspond to perceptions and knowl- 
except from affection, and according to edges of good and truth, from which are 
it. Hence, likewise, it is, that every procured intelligence and wisdom. There- 
animal possesses an innate knowledge fore it was that the ancients, who were 
according to the affection cf its life, skilled in the science of correspondences, 



£1) Heaven asd Hell, Nos. 110, 111. 



Ch. III.] CATEGORIES OF MIND AND BEING. 121 

inquiry, the Comparison of Different Domains, will "be found 
in the " Structural Outline of Universology." c. 1. 

167. While previous thinkers have admitted the Idea of 
Analogy, they have not to any extent planted themselves 
centrally upon it, that is to say, upon the Line or Limit of 
Difference between Domains ; or, otherwise viewed, at the 
centre of Unity between them ; but have always occupied some 
one Domain more or less exclusively. Thus the Categories of 
Kant, as understood by him, are Categories only of the Under- 
standing, a department within the Mind, and not Categories, 
as I mean them, and propose to demonstrate them to be, of 
Universal Being — the Logic of the External World, precisely 
as they are the Logic of the Mind. Chalybaiis, one of the 
latest of the expounders of the German Philosophy, says 
explicitly, in speaking of Kant : " The categories of which we 
have spoken, are not Laws of Nature, in accordance with 
which External Objects in Nature are obliged actually to 
move or to act • they are merely the Laws of that part of our 



Commentary t. 160. The magnificent contribution made to Science by 
Descartes in the reconstitution of Geometry, through the application of Alge- 
bra, is in fact simply the discovery of a branch of the Exact or Scientific Ana- 
logy "which exists between Number and Form, whereby it becomes possible for 
Figure and Position, and even Direction, to be expressed in Numerical Terms. 
This of course is more basic and more extensive than the instance cited from 
Owen ; but it does not advance so far into the Concrete and Homogeneous, the 
more difficult domain ; and it is in that sense only that it does not touch so 
high a point in actual Scientific Solution. 



celebrated their sacred -worship in groves ; Hence, bread in general corresponds to 
and hence it is that, in the Word, trees the affection of all good, because it sup- 
are so often mentioned, and heaven, the ports life better than other aliments ; 
church, and man, are compared to them, and because by bread is meant all food 
as to the vine, the olive-tree, the cedar -whatever. On account of this corres- 
and others ; and good works are com- pondence, also, the Lord calls himself the 
pared to fruits. The various kinds of bread of life ; and for the same reason 
food, also, -which are obtained from them, loaves were applied to a sacred use in the 
especially those from grain, correspond Israelitish Church, being placed upon 
to affections of good and truth, because the table in the tabernacle, and called the 
thes'.^ susfain man's spiritual life, as shew-bread ; and hence, likewise, all the 
earthly food sustains his natural life, divine worship performed by sacrifices 

16 



122 FOURIER'S "UXIVSB3AL AX ALOGT." [Cn. Ill 

Kature which thinks, of our Up der standing, in accordance 
with which it has to proceed." The Categories of the Under- 
standing are, on the contrary, in the view of Universology, 
identical, in a sense at least, and by a precise Echo, with the 
Categories of External Being, and thns the Science of Mind is 
identical with the Science of Nature, or, otherwise, echoes or 
corresponds to it. 

168. Even with regard to Hegel, ChalyTbaiis again says: 
"It seems most difficult to discover a necessary transition 
from Logic to the Philosophy of ^Nature ; and this is the point 
to which his opponents, and Scheiling at their head, are wont 
to address their most strenuous attacks." (1). 

169. Fourier, on the contrary, as a Naturalist, for he must 
"be reckoned on that side in his approach to the consideration 
of Society, has distinctly propounded a doctrine of Universal 
Analogy, "but still one characterized by vagueness and scien- 
tific insufficiency. At the start he has dipped down into a 
metaphysical discrimination for Ms Basis, as quoted in the 



and burnt-offerings, was called bread. He is in little all the sphere. 

On account also of this correspondence, Herbs gladly cure our flesh, because that 

the most holy solemnity of worship in they 

the Christian Church is the holy Supper, Finde their acquaintance there." (3) 

the elements used in which are bread 

and wine. From these few examples " A mst sfmUUude interlocks all, 

the nature of correspondence may be ^ spheres, grown, ungrovvn, small, 

seen." (2). large, 

Suns, moons, planets, comets, asteroids, 

17. " Man is all symmetric^ — All the substances of the same, and all 
Full of proportions, one limb to another, that is spiritual upon the same ; 

And all to all the world besides. All distances of place, however wide, 

Each part may call the farthest brother ; All distances of time — all inanimate 
For head with foot hath private amitie, forms, 

And both with moons and tides." All souls — all living bodies, though they 
be ever 



" Nothing hath got so farre So different, or in different worlds, 

But man hath caught and kept it as his All gas^pus, watery, vegetable, mineral 

prey, processes — 

His eyes dismount the highest starre ; The fishes, the brutes ; 



(1) Historical Development of Spec. Philosophy, from Kant to Hegel, pp. 4T, 

(2) Heaven and Hell, No. 111. (S) George Herbert. 



Ch. in.] ARTHUR YOUNG. 123 

last preceding Table ; hut for Metaphysics as such, and the 
Metaphysicians, he had, as well as Comte, a profound con- 
tempt. It will appear in the end, however, that true philosoph- 
ical greatness is hardly compatible with habitual contempt 
for any sphere of Human Thought, or even for any grade or 
variety of Human Character or Development. 

170. The three discriminations of Being assumed by Fourier, 
1. Mathematics ; 2. Matter ; 3. Spirit, he denominates the 
Principles of Being. They are not, however, in any proper 
sense, Principles . They are, on the contrary, no more than 
broad generalizations of the Facts of Being, and may properly 
enough be denominated Spheres, Domains, or Departments, 
or still better, Factors, of Being. 

171. Arthur Young, of the school of Fourier, with more 
tendency than any other of that school to a Mathematical and 
Positive Treatment of their subject, has adopted, in a work 
recently published, — ' 'The Fractional Family," — this threefold 
Distribution of Fourier as Basis, choosing the Natural Order, 

All men and women — me also, 18. In addition to Swedenborg and the 

All nations, colors, barbarisms, civiliza- Poets, for tbe Doctrine of Analogy as a 

tions, languages, semi-scientific, semi imaginative, and al- 

AU identities that have existed, or may ways Mystical Exposition of Nature, or 

exist, on this globe or any globe, of previous Scriptures, the student may 

All live3 and deaths — all of past, present, consult the Hermetic Philosophers, the 

future, Spiritists, and numerous other writers. 

This vast similitude spans them, and al- Among the most interesting and striking 

ways has spanned, and shall forever recent instances of this style of Literature 

span them, and compactly hold are the Divine Drama of History — The 

them." (1). Rock and the Sand, by Rev. James E. 

Smith, London ; The Arcana of Chris- 

" All animals are living hieroglyphs. tianity, by T. L. Harris, of New York, 

The dashing dog, and stealthy-stepping pro f esse dly an exposition of the Celestial 

cat ' Meaning of the "Word" or Scriptures, as 

Hawk, bull, and all that breathe, mean astep bcyond Swedenborg's exposition of 

something more their Spiritual Meaning, which he ac- 

To the true eye than their shapes ceptg as Ma basig> See also a Sym . 

show." (2). bolic Exposition of the book of Job ap- 

* * * "An all-explaining spirit, Pended to the Frothinghams' work [Bos- 
Teaching divine things by analogy ^n], entitled Ontology an Exact Sci- 
With mortal and material." (3). 



ence. 



(1) Leaves of Grass. Walt Whitman, p. 230. (2) Festus, p. 249. (3) lb., 233. 



121 



SPIRIT — MATHEMATICS — MATTEE. 



[Ch. III. 



as, 1. Matter ; 2. Mathematics ; 3. Spirit. The following 
extract from this work is too cognate with the purposes of my 
own labors to lbe omitted here : 

172. "The Universe is a Componnd of only Two Prin- 
ciples, or, it is Spirit-Matter, when we consider it under 
the aspect which first and most readily presents itself : 

Spirit. 



•Matter, 

but it is a compound of Three Principles, or it is Spirit- 
Mathematics-Matter ; 

Spirit. 



MATHEMATICS 



•Matter. 



19. There is no field of Analogy which, 
will be so immediately and extensively 
labored, and with such rich results, as 
Language. It is the echo of identity 
between Sound and Sense, first to be 
scientifically established, which will then 
found the New Scientific Universal Lan- 
guage. Two works are far advanced in 
preparation, and will be among the ear- 
liest to follow the present volume, to be 
entitled " The Alphabet op the Uni- 
verse, with the Solution of the Problem 
of the Origin of Language and of Lan- 
guages," and " The Universal Alpha- 
bet, including a Cosmopolitan or Eth- 
nical Alphabet, on the Basis of the Roman 
Alphabet, for printing and writing all 
Languages in a uniform manner: to- 



gether with a revised English-adapted 
Phonetic Alphabet in aid of the Spelling 
Reform of the English Language," — re- 
spectively. The sixth chapter of " The 
Structural Outline of Universology" will 
be, in addition, preparatory for the New 
Language. These will be followed by 
" The Introduction to Alwato," and 
by Grammars, Vocabularies or Dictiona- 
ries of Alwato, with Readers, and with 
portions of the Scriptures and other 
Standard Works translated into the New 
Language, all of which are in various 
stages of preparation or advancement, in 
the Sciento-literary Laboratory of the 
University — an entire new literature, 
in fine, of the Universal, or Planetary 
order. 



Ch. III.] INVERSE AND DIRECT. 125 

when we consider it under its true and complete aspect, by 
inserting betwixt the two opposite, contrasted, or Polar Prin- 
ciples, their Central Principle of Connexion and of Distribu- 
tive Order. 

173. " Spirit is the Principle of Action, Force or Movement ; 
" Matter is the Principle of Reaction, Attraction and 

Passivity; and 

"Mathematics is the Principle of Numerical and Geomet- 
rical Distribution, by reason, or by the ratio-nal laws of 
which, Spirit distributes Matter progressively, into all its 
varieties of Form and Combination, Properties and Functions ; 
and regulates and proportions each to each, and all to all. 

174. u Wherever, therefore, we have Being or Thing, Form, 
Property or Function, we have Spirit and Matter mathe- 
matically distributed and co-ordinated, — 

" — co-ordinated, viz., according to numerical and geome- 
trical laws, from which their respective and relatively diversi- 
fied aspects, and properties, and functional activities flow. 

175. " Spirit acts, and Matter reacts, along a Primary 
Axis, which connects the two opposite Poles ; and the Mathe- 
matical and Distributive Centre of this Primary Axis, where 
the contrasted Forces combine, originates a Transverse Axis 
of Distributive Movement, of a Three-fold Nature : 

Spirit* 



Inverse or Negative.- 



'Direct or Positive, 



•Matter. 



"First. An Inverse or Negative Movement of Differentia- 
tion— o? that which distinguishes the different parts of a mass 
or whole — which individualizes its constituents or elements, 
or separates, or parts, or fractionates progressively, and which, 



123 CO-OKDXKATIOJS'. [Ch. HI. 

pursued to its extreme, reduces everything to tae Infinitely 
Small. 

"Second. A Direct or Positive Movement of Integration, 
or that which maintains the fundamental One-ness, Unity or 
Whole-ness of the individualized parts, notwithstanding their 
separation, partition or fractionating, and which, pursued 
to its extreme, embraces All in the Infinitely Great. 

" Third. A Central or Neutral Movement of Co-ordination, 
which connects the Inverse and the Direct, or Differentiation 
and Integration, by referring the constituent elements or parts 
of any Unities or Wholes to some common fixed points or 
principles ; as when we Co-ordinate lines by referring them 
to the Triangle and Circle, and thus constitute Geometry ; — 
or by distributing such constituents or elements, or farts into 
progressive Scales or Series ; — as in the case of the Musical 
Octave ; — Arithmetical and Geometrical Series ; or also as 
exhibited in the following distributions : 

Lstvebse. Neuteal. Dieect. 

The Individual, The Series, Tlie Group, 

Fractional Groups, Series of Groups. Integral Group. 

— or by determining proportionate Numbers ; as in the case of 
the composition of Water, the constituents of which are 8 parts 
by weight Oxygen, and 1 part by weight Hydrogen ; in which 
case Oxygen and Hydrogen represent the Inverse or Differen- 
tiating Distributive Movement, Water the Direct or Integrat- 
ing, and the ratio of 8 : 1 the Neutral Movement ; and which 
we may exhibit thus : 

Intekse. Neutral. Dieect. 

Hydrogen, Oxygen, - HO. Water. 

— or by establishing limits ; as in the case of the Neutral Idea 
of Space ; or in that of Maxima and Minima, etc. ; — or also 
by determining Geometrical arrangements ; as in the case of 
minerals and crystals, or Symmetry of form in general. 
And from all this it will be seen that the problems of Neutral 



Ce.IIL] NEUTRAL D0MAI2T. 127 

Movement {Mathematics) are at once the most difficult and 
the most important of Philosophy, and that they require our 
utmost attention in questions which have reference to Society 
and Industry." (1). 

176. The gist of this extract is in the perception, therein so 
clearly stated, first, That the Mathematics are a Neutral, and 
hence an Impartial Domain, and secondly, the implication, at 
least, that there is lying, as it were concealed, in this domain the 
final Solution of our Philosophical and our Practical difficul- 
ties. This intimation accepted, as I understand and intend it, 
is a perception alike new to the Philosopher and the Scientist ; 
for by Mathematics is here meant, not the Calculus, but the 
Spirit of Mathematics, as a Philosophy ; — the Metaphysics 
of Mathematics ; — the Logic of Hegel, not speculatively and 
vaguely, but exactly and mathematically, developed; not 
Tra^scexde^tal Philosophy under the clef 1 ; ; "but 
Sciextic Philosophy under the clef 1 ; 2. 

177. It is in this Neutral Domain of Being that the richest 
mines of human thought are to Ibe worked hereafter. The 
"Forces" of Hickokand Spencer are no more adequate to 
give the final answers to the Interrogatories of the Sphynx, 
than the Earth, Air, Fire, and Water, of the Greeks ; or, 
than the 1 ; Theory of the Germans. The Artoid Aspect of 
Philosophy is no more the Umpire of Truth than the jSatu- 
rold. Tlie Impartiality and Exactitude of SCIENCE must 
intervene in the end, to judge and to decide. The Head must 
come to preside alike over the Heart and the Hand. 

178. The allusion above to the end — as if Philosophy were 
in some sense to attain its end, and, in so doing, come to an 
end — furnishes an occasion for correcting a misapprehension, 
and for making an important distinction : 

The idea is entertained in some quarters, that, should the 
real discovery be made of the Scheme and Laws of the Uni- 
verse, such discovery would bring about the prevention of all 



(1) The Fractional Family, the First Part of Spirit-Mathoniatics-Ma:ter, by Arthur Young, p. 1-4. 



128 OBJECTION OF CHALYBAUS. [€h. HI. 

farther progress, and be in a sense, therefore, the destruction of 
the Intellectual World. This Idea is parallel to that Eeligious 
Paradox of Opinion : That the advent of the Millennium on 
Earth will be synchronous with the destruction of the Material 
World ; that is to say, of the same Earth into which the Mil- 
lennium is to be introduced. This point in respect to the World 
of Thought, is strongly put by Chalybaiis, as follows: "We 
observe that every object in the economy of nature presup- 
poses what we would term its antagonist ; the leaf on the 
branch seems to call forth another on the opposite side, as if 
to preserve the equilibrium. The same law manifests itself 
also in the growth of mind and in the organic development of 
consciousness. While progress in the formation of the whole 
is the aim, the alteration in the individual parts is due to the 
appearance of contraries ; for it is noticeable, that, whenever 
any philosophical fundamental view was pronounced in a 
decided form, it also stood forth, ipso facto and necessarily, 
as one-sided. But immediately an opposite statement, roused 
up by contradiction, made its appearance, and criticism 
entered the lists on both sides of the question. But both these 
extremes only served to call forth a third view, to add a new 
sprout on the branch, which in turn was destined to pass 
through the same process of development. Whether and 
where this development shall result in that blossom, which 
would at the same time be its termination, we feel to be an 
inquiry to which, as yet, we cannot return a reply. Such an 
actual perfection of consciousness, were it attained, would also 
mark the end of the development within the reach of our 
species ; and our globe, in its present form at least, would 
then have also served its purpose for the general economy of 
intelligences. Its ulterior fate would belong to a period yet 
future in the history of the World; nor shall we hazard any 
speculation thereon." (1). 



(1) Chalybaiis, Speculative Philosophy, p. 25. 



Ch. III.] COMMON CENTEE OF PELXCIPLE. 123 

179. So far from the kind of discovery in question being 
" the end of the development within the reach of our species,"' 
it will, on the contrary, he the true Beginning of All Orderly 
and Spiritually Organized Progression. The entirety of Mental 
Struggle and Progress previous to this discovery is first 
Chaotic, and then Embryonic, and at best Infantoid, and such, 
therefore, as is destined to give place to another Order of Pro- 
gress, under the guidance ©f Known Laws, and directed to a 
Definite End, which is the Infinite Practical Perfection of 
Humanity, or of the Total Rational Creation. 

ISO. The true Analogue of the valid Discovery of a Unitary 
Law is not, therefore, the blossom which perishes, but some- 
thing far more radical and elementary. It is, namely, the 
Centre of the Circle of Being, towards which all the rays of 
Primitive Mental Progression have been hitherto irregularly, 
but gradually converging. 

181. When this Centre is reached, Progress of that kind is 
arrested. Every Pilgrim to this Mecca or Jerusalem then 
turns his back upon the Caaba, or the Holy of Holies, and 
proceeds outwards from the former object of his aspiration to 
his Home in the Distance. That is now his point of departure, 
which was previously the Goal in prospect. 

152. So the Unitary Centre of all rational Thought and 
Principle, when discovered, becomes, by a Total Reversal of 
the I>irection of Progress, a Point of Departure for the New 
and Orderly and Organized Movement of the Pea son — and of 
the Conduct then regulated by the Reason — outwardly upon 
every radius of the same circle, to Infinity. 

153. Each of the Special Sciences, for example, has hitherto 
been working up, blindly and tentatively, towards some Centre 
of Common Principle, which seemed to preside, in a recondite 
manner, over all the Sciences. This, when discovered and de- 
monstrated, becomes the Common Bond of cdl the Sciences, or 
the Unity of the Sciences, or the Science of the Sciences, or, in 
a word, Uxiveesology. This initiates a new Universal and 



130 ORDERLY BEGINNING. [Ch. III. 

Infallible Method of Deduction — from the Centre Outward — 
in the place of the painful uncertainty of Induction — from a 
given circumference of Observation inwardly towards an un- 
known Centre ; — not indeed to the total exclusion of Induction, 
but as reducing it to the secondary and less important position. 
So far, therefore, from coming to an end of Progression by the 
discovery of the Unity of Law in the Universe, we shall come 
only to an end of Progression, unregulated and vacillating in 
character, along a g^^m-radius towards the Unknown Centre, 
and feeling its way, as it were, for the discovery of that Centre. 
Then, by a Polar Inversion, or Terminal Change of Direction, 
we resume Progress, with a firm step and a reliable guidance, 
from the now Known Centre, outward upon all the Eadii of 
the Circle, or upon any given one of them, in a career which, 
in this outward direction, is bounded by no circumference, and, 
is, therefore, infinite or endless. 

184. In the First Drift of our Progression, from the acci- 
dental circumference of Observation at Individual Positions 
towards the Unknown Centre of Rational Law and Order and 
Harmony in the Universe, we are chiefly under the reign of the 
Instinct or Intuition. The Reason is indeed active. It is, 
however, as a Rebel, a Dissenter, a Sceptic, a Protestant, or 
an Investigator striving to thread the labyrinth and to regu- 
late or to find the means of regulating the disorders of Exist- 
ence. In this effort it becomes Inductive, that is to say, 
broadly Observational, with the Classification of Phenomena. 

185. In the new and reversed drift of Progression from the 
Centre, although the career of Mind is outward to Infinity, it 
will be ever consistent and regulated, because it will rest as 
its point of departure upon a Fixed Centre of Intellectual 

Unity, "by which also the Affections and the Conduct will 
likewise be draivn into a Co-operative Harmony, and Unity of 
the Race will thus be practically secured. 

186. What Chalybaiis therefore dreads, as the end of all 
Progress, is only its Proper and Orderly Beginning. It is the 



Cs. III.] ILLUSTRATION ; CIFXLE AND RADII. 131 

same as with the Millenninin wliicli the more intelligent 
Theologians explain to us as the Prospective, and at this 
hour, the Imminent Destruction of an Old and Imperfect Dis- 
pensation of Human Affairs, and the Replacing of it by a 
Higher and more Perfect one. c. 1. 

187. The change of the drift of Direction into the precisely 
opposite drift of Direction, when any career has heen run to 
its natural terminus, and the inauguration of the Return 
Career by this total change of Drift, is the important and 
frequently recurring Law of Universology, which has been 
already stated, as Terminal Conversion into Opposite?. 
(t. 83). c. 1. 

188. The Mathematical or Scientoid Illustration of the Circle 
with its Radii, descriptively introduced above in the place of 
the Plant and its Blossom used as the illustrative metaphor, 
by Chaiybans, is so important for the purposes for which it is 
adduced, that I add the following Diagram, as still further 
illustrative : 

Commentary t, 180* 1. The Oneida and Wallingford Perfectionists have 
a Scheme of Theology, derived from their founder and leader, Rev. John H. 
Noyes, in accordance with which the Second Coming of Christ actually oc- 
curred, according to the literal prophecy, within the time of the generation 
living upon the Earth at the time of his Crucifixion. Christ came, according 
to them, about the year A. D. 70, " like a thief in the night," and called away 
into the Spirit-World the handful of True Believers, and set up his Kingdom, 
not on Earth, but in the Spirit-Life. That was, according to them, the begin- 
ning of the Millennium (the thousand years) the whole of which is now past. 
They concur, however, with the general expectation of the Christian World, 
mentioned in the Text, that Christ is note about to establish formally an : 
nally his Kingdom upon the Earth ; and they have recently proposed as the 
appropriate name for this new Societary Order the term Perennium (through 
all years). The word, quite appropriate in itself for the expression of their 
views, is unfortunate in its Adjective Pcre?mvd, which has already a well- 
established non-technical meaning. Millennium, and Uillermu/l may very well 
be retained in the sense t^ov have already acquired, beyond their Etymology, 
as relating to a reign of Harmony not literally limited in Time. 

Commentary f. 187 » 1. This Terminal Conversion into Oppo 
applies, as well as to any other line or stick (t. 83), to a Radius of a Circle 
along which we may travel inward to the Centre, and thence outward, from the 
Centre, or vice versa. And when this occurs with reference to all the Radii of a 



132 



INDUCTION AND DEDUCTION. 



[Ch. IIL 



Diagram No. 4r» 




Note. — The crooked lines from the circumference to the centre denote Induc- 
tion ; the straight lines outward from the Attained centre denote Deduction, after 
the Unitary Law is discovered. 

189. The importance of this subject will justify still another 
illustration. The Universological Basis of Truth is no more 
the Finality of Philosophy, and of Human activity, than the 
discovery or invention of the Multiplication Table was the 
Finality of Mathematics. The whole past effort of Philosophy 



Circle we have a Terminal Conversion from Involution to Evolution, or 
vice versa. It is important to familiarize the mind with this application of the 
Principle as between the Within and the Without of Circles and Globular Ob- 
jects and Conceptions. In the case in the Text the change is from the cautious 
In-gathering of the Inductive Method to the Bold and Well-assured Outgoing 
of Deduction. 



Ch. III.] THE MULTIPLICATION TABLE. 133 

has been to find an Epitome and Regulator of all Thinking, 
which should be to Philosophy and Science Entire, what the 
Multiplication Table is to our particular knowledge of the 
Combinations of Numbers— a guide to special applications 
and a guard against errors. It is obvious, therefore, that 
such a Discovery, while it is the end of an Incipient Career 
employed in the search after its discovery, is the beginning 
of the Normal and Superior Development. 

190. This illustration is also good for another purpose. It 
takes from my Personality, in propounding the Principles of 
the new Science, the position of Arbitrary and Dogmatic 
Authority — an Authority which would vitiate the true Sciento- 
Philosophic point of view. If we had never had a Multiplica- 
tion Table until now, the fortunate Discoverer of this sys- 
tematic arrangement of the Elementary Relations of Numbers 
might or might not prove to be the most able of mathemati- 
cians in the application of that Table to its ulterior uses. That 
would remain a question of fact, to be decided afterwards. 
In the same manner, in tendering the Unitary Law of the 
Sciences as the Science of Universology, I am placing in the 
hands of all others, an instrument which they as well as my- 
self can and will gladly employ. I am also teaching a Method 
in the use of the Instrument which will in their use of it as 
readily and severely criticize me, and correct my errors, as in 
mine it will do the same for them and theirs. 

191. Since Hegel, there has been no distinct and prominent 
pretension, even, to the discovery of a Unifying Scheme of 
Ideas in all the Spheres of Universal Reason. All Europe 
was agitated by his claim, and the promise, contained in it, of 
the Ultimate Solution. "We have seen it fail practically of a 
full realization of the promise, and I have pointed out partially 
already, in what precedes, the cause of the failure. His Dia- 
lectic of Positive and Negative, while true as a Contribution 
to the whole Truth of the Subject ; while almost Ultimate in 
the Direction of Radical Analysis ; and while immensely im- 



1-34 AUTHORITY OE HICKOK. [Ch. III. 

portant in itself, is still in the Non-developing and Indefinite 
Series under the clef 1 ; ; — not in the Developing, Definite, 
and Fructifying Series under the clef 1 ; 2. (t 176). 

192. Hickok, one of the latest of the Philosophers, cau- 
tiously and modestly disclaims the pretension of having arrived 
at, or completed snch a discovery. We have also his author- 
ity, as a Theologian, for the position that there is nothing 
irreverent in the search, nor, if well founded, in the claim 
itself. The following extract from the Introduction to his 
work on Cosmology covers these points : 

193. "Inasmuch, then, as Nature is a rational creation, the 
Creator must have put Ms own idea into it, and the Principles 
that determined in the making, must come out in its on-going. 
The development of the determinations of the pure principle 
must harmonize with, "because they have necessitated, the 
Laws in the actual Facts ; and the study of the facts in the 
necessary laws, and of those laws in the determinations of 
their Eternal Principles, is the only possible method for attain- 
ing to the Creator's idea, and thereby rising to any Science of 
the Universe, and attaining what may be termed a Rational 
Cosmology. It is no presumption to seek for this Divine Idea ; 
it need have nothing of irreverence to disclose so much as may 
be attained ; yet it will be premature, doubtless, for a long 
time to come, to announce that such idea has been com- 
pletely apprehended, and may be adequately stated, in any 
Human Philosophy. So much as has been gotten and given 
in the following pages, the careful reader will at length dis- 
cover, and some may perhaps hereby be led to seek farther 
and to see clearer. The process is directly on to the vindica- 
tion of a pure Theism, and the exclusion of both Atheism and 
Pantheism." 

194. I return now to my previous affirmation, that Matter, 
Mathematics, and Spirit cannot, except in a very generalized 
sense, be denominated Pehstciples. I should prefer to name 
them Factors of Being. We should not name the Bricks, the 



Ch. Ill ] THREE PRINCIPLES IX 0XE. 135 

Mortar and the Architectural Plan, as the Three Principles of 
Building, nor even the Materials, the Architectural Plan and 
the Uses of the Building ; although these are certainly, three 
generalized aspects of the whole subject. The Principles of 
Building, in any exact or scientific sense, would all require to 
be sought for within the mathematical Science of Architecture 
itself. So if, in any exact or positive sense, we are to seek 
the Principles of Universal Being as a guide to the Arts of 
Construction, Social or otherwise, in our own hands, all of 
these Principles must be sought within the exact Domain, 
namely, within what Fourier denominates the Mathematical 
or Neutral Department of Being. The two remaining Factors 
or Departments of Being, Matter and Spirit, and even this one, 
the Mathematics themselves, as a Factor or Department, are 
not then, in any proper or exact sense, the Principles of Uni- 
versal Being. They are only the joint and several subject- 
matters or masses of materials in a Three-fold Distribution, 
which the Principles of the Science of the Universe, to be sought 
for and educed from the Neutral Domain, are to be called 
upon to explicate or expound. 

195. From a higher and Transcendental point of view, we 
might then anticipate, from the prevalence of tin's number in 
all Primary Distributions of the Unity of Being, that there 
should be Three Primordial and Fundamental Prixciples 
of the Science of Being, as exact as the Principles of any Sci- 
ence, and derivable wholly from within the Exact Domain of 
Being here named Mathematical ; and also that these Prin- 
ciples should be so combined and related that they should be, 
in another sense, one single Principle. 

196. We are reminded in this manner of the Trinity in Unity 
of the Theology of the Great Body of tli'e Christian Church, 
and at the same time of the Unitarian Protest, which reverts 
to the absolute Monotheism of Mahometanism, the Unitive 
Branch of the Hebraic Monotheism, and so affirms the Unitive 
Aspect of the Idea, in its abstract isolation. All that ispredi- 



136 UNIVERSAL SCIENTIFIC DEDUCTION. Ch. III. 

cated, in these diverse utterances of Faith, of the Inherent 
Constitution of the Being of God, will find itself completely 
illustrated and reconciled by the Scientific Laws of the In- 
herent Constitution of the Universe. 

197. These Three Principles of Science exist, and are coming 
to Ibe recognized empirically in the Scientific World. They 
are what Young, in the extract above made, denominates, 1. 
Differentiation ; 2. Integration ; 3. Co-ordination. This is the 
Logical Order. In the Natural Order, the relative positions 
of the first two are reversed, and the Trigrade Series then 
stands as follows : 1. Integration (or the Primitive Wholeness) ; 
2. Differentiation ; 3. Co-ordination. Differentiation and In- 
tegration are the bases of the Philosophy of Spencer. He in 
the first instance propounded Differentiation as the single and 
sufficient Law of Development, but with the outworking of his 
own scheme he incurred the counterworking of the opposite 
Principle : Integration. 

198. These three Principles are stated with approximate 
accuracy by Mr. Young, but this whole Trio of Principles, now 
struggling for recognition, as Transitional from Philosophy to 
Science, has been hitherto only half discovered, even as Induc- 
tive Principles, or Generalizations of the Facts of Universal 
Being, Still less have they been demonstrated as the Inher- 
ent and Necessary Principles of all Being, and hence 
as the secure Basis of a Universal Deduction of all the Facts 
of Existence (t. 321). Without this no Universal Scientific 
Principles can be said, in the higher or proper sense of Tran- 
scendental or Pure Science, to have been discovered at all. 
To effect this Demonstration, and so to inaugurate the Reign 
of Universal Scientific Deduction, is the purpose of the present 
work ; and to accomplish it will be to found the new Science 
of Universology. a. 1-12. 



Annotation t. 198. 1. "Facts by their Maker; and in knowing only- 
are things made — res gestae, facta. They the Facts, there is no capability for 
have the nature that is given to them knowing why their nature is thus and 



Cn. Ill] 



DEMONSTRATION BY COITTE. 



137 



199. We are carried forward already to the expectation that 
the Universal Scientific Principles of Being are to be found 
in some connection with Mathematics ; and also, to the apriori 
probability, from the prevalence of that Number in all the 
great Killing Distributions, that these Principles will be, in 
some leading sense at least, Three in Number ; but as yet we 
have secured no rational grounds for these beliefs. We may 
be told, or may perceive, that the Facts are so, but we have 
no knowledge of ichy they are so. 

200. Comte has furnished the Eational Basis for the first of 
these Beliefs — namely : that the Fundamental Principles of 
all Science are to be sought in the Mathematics— hy establish- 



not otherwise. The Maker has so con- 
stituted the Fact, but in our ignorance 
of what determined Him in the making 
we can only find in experience that the 
iact is, and can by no means say uliy 

'2. " Principled are truths prior to all 
facts, or makings, and are themselves 
unmade. They stand in immutable and 
rnal necessity, and while they condi- 
tion all power, can themselves be con- 
ditioned by no power. Even Omnipotence 
can be wise and righteous, only as deter- 
mined by immutable principles. The 
insight of the reasou may of;en detect, in 
fact, the principle which determined 
nature of the fact, and in the light 
of such principle we can say why the fact 
is, and not merely that it is. 

3. " The perception of the sense gives 
facts; the insight of the reason gives 
principles. The use of facts may lead the 
mind up from particular to general judg- 
ments whereby we may classify all the 
attainments of sense, and secure an in- 
telligible order of experience ; the use of 
principles may guide the mind to inter- 
and explain facts, and raise its 
u-ledge from that of a logical erpe- 
1 phUosoi . \; t facts 



alone, no matter how logically classified, 
but facts expounded by principles, con- 
stitute philosophy." (1). 

4. "Conviction from testimony is Faith ; 
Experience in Consciousness is Knowl- 
edge ; and the facts in experience car- 
ried back to a Law which binds them 
together in Systematic Unity is Science. 
When this Law is found by bringing 
many conspiring facts together, and as- 
sumed to be universal, because it ex- 
pounds and combines them so far as ap- 
plied, it is Inductive or Empirical Sci- 
ence. When the Law is determined from 
a Necessary Principle, and thus in the 
Principle it is beforehand seen what the 
Law, and therein also, what the Facts 
must be, it is Transcendental or Rational 
Science. 

5. "The Principle' must be an Ulti- 
mate Truth, which in the insight of the 
reason is given as having in itself Ne- 
cessity and Universality and which ccn- 
sequently is not conditioned by Poucr, 
It must, itself, condition all Power. 
It is thus no Fhet, or thing made, but an 
Eternal Truth which in the reason deter- 
mines how things must be made. Thus 
no three points can be made, which must 
not be in one plane ; and no cone can be 



(1) Hickok's Rational Cosmology, Introduction, p. 13. 



138 THE SAME CAKKIED OK". [Ck. III. 

ing the fact that the Mathematics are the Basis or Fundamen- 
tum of the Pyramid of the Sciences, in virtue of their greater 
Simplicity and Generality ; properties which constitute the 
Elementary Character of this, as of other Elementary, Domains. 
He failed, however, to draw from this demonstration, the con- 
sequence which I am here educing from it ; namely, that it is 
in this Elementary Domain of Science, that the First Prin- 
ciples of all Science must be sought, c. 1-5. 

201. For establishing the Second of these Beliefs, namely : 
that the Fundamental Principles of all Science, and corres- 
pondentially, of Being itself, as the Subject-Matter of Science, 
must be Three in Number ', — we have only to pursue the same 

Commentary t. 200. 1. "M. Comte classes the sciences in an ascending 
series, according to the degree of complexity of their phenomena : so that each 
science depends on the truths of all those which precede it, with the addition 
of peculiar truths of its own. 

2. " Thus, the truths o/numbee are true of all things, and depend only on their 
own laws ; the Science, therefore, of Number, consisting of Arithmetic and 
Algebra, may be studied without reference to any other science. The truths of 
Geometry presuppose the laws of number, and a more special class of laws 
peculiar to extended bodies, but require no others : Geometry, therefore, can 
be studied independently of all sciences, except that of number. Rational 
mechanics presupposes, and depends on, the laws of number and those of ex- 
tension, and along with them another set of laws, those of Equilibrium and 
Motion. The truths of Algebra and Geometry nowise depend on these last, 
and would have been true, if these had happened to be the reverse of what we 



made, which must not with its diameter, carry the Principle through the Process, 

on all sides through its base and surface, you can never determine that you have 

be a right-angled triangle. With such made an Exact Cone. In this perfect 

Principle as an ultimate truth in posses- scheme for the fact vre have beforehand 

sion, it must further be competent to a complete Idea of the fact. But so far, 

carry its determinations all through the this is only a science of the possible, and 

process that is to be passed in the mak- not yet a science of any reality. Perhaps 

ing, and thus beforehand to see how the there is no actual maker, or no existing 

Principle is a perfect scheme for the material, that shall secure such a fact 

Fact ; as in the cone, it is competent to really to be. The animal could not make 

see that a right-angled triangle revolving the exact cone, if he had the material, 

about one of its sides containing the and the rational man could not make it, 

right angle, is a perfect scheme for its if he had no other than fluid materials, 

making. The Universal Principle goes 6. " Some really existing fact must be 

through, and determines every part of given in which we can find a Law run- 

the process, and, except as you can so ning all through it, and which gives 



Ch. III.] ELE3IEXTARY CHARACTER OF NUMBER. 139 

Method of Reasoning, which places the Mathematics at the 
bottom of the Pyramid, — downward to the Simplest Elements 
of Thoughts and Things. If mere Number is the Simplest, 
most General, and hence the most Elementary of the Domains 
of Thought and Being, we have next to inquire what is most 
Simple, most General, and most Elementary within this whole 
Domain of Number. Here the Numbers One (1), Two (2), 
Three (3), the beginnings of the Numerical Series — or of all 
Count — answer to our call, and appear as the First Heads or 
Principles [Lat. Pri?i-clps, (Nom. Princeps, Gen. Prin-cip-is 
= Prim-Qxv-Is) for Prima Capita, First Heads] of the 
whole Positive Numerical Domain. It is here that the 



find them : but the phenomena of equilibrium and motion cannot be under- 
stood, nor even stated, without assuming the laws of number and extension, 
such as they actually are. The phenomena of Astronomy depend on these 
three classes of laws, and on the law of gravitation besides ; which last has no 
influence on the truths of number, geometry, or mechanics. Physics (badly 
named in common English parlance Natural Philosophy) presupposes the three 
mathematical sciences and also Astronomy ; since all terrestrial phenomena are 
affected by influences derived from the motions of the eartli and of the heavenly 
bodies. Chemical phenomena depend (besides their own laws) on all the pre- 
ceding, those of physics among the rest, especially on the laws of heat and 
electricity ; physiological phenomena, on the laws of physics and chemistry, 



exact relationship to, and is an informing if we can take the Law, and find it to be 

bend for, all the parts, and which ex- in complete accordance with the Idea 

pounds the being and working of the which has been determined by an Eter- 

whole thing, and in that law we shall nal Principle, then have we a Science for 

have a Science of the thing. If the Law, the Law, as well as for the fact in the 

however, be only hypothetical, viz., that Law, and such becomes a transcendental 

which would expound the thing if we or rational science of a reality. Wo 

knew the Law itself were true, or which know both that the fact is, and how it is. 

we assume to be true and universal, be- The reality has a Law determined in an 

cause it serves so well to the extent that Eternal principle ; and thus both Law 

we can apply it, then is the science of and Idea come together in exact corres- 

that fact only inductive or empirical; pondence. The only valid criterion for 

viz., good or valid so far as the induction true science is, then, this- determined cor- 

of particular experiences has gone. But respondence of Idea and Laic. (1). 

(1) By the "determined Idea 1 ' is meant the Transcendental Law, or the Law as it is in the Pure 
Reason. By Law is here meant Law in the lower sense as revealed in the Fact. Would it not be the 
better statement then, that the only valid criterion for true Science is the correspondence or coincidence 
of the Transcendental Law with the Empirical Law. or of the Ilicrhor with the Lower Law, or of De- 
duction with Induction? For the use of the term "determined idea" sec end of this extract, (a- 9.) 



140 NUMBEB THE FOUNTAIN OF SCIENCE. [Ch. Ill, 

child "begins to acquire Science in the pure and exact mean- 
ing of the term, and it is with these lumbers, or with the 
recognition of the Spirit or Meaning of these JNnnibers, enlarged 
into the Universal Principles of all Being, that the Thinking 
World will pass from its infancy — the Stage of mere-Gbserva- 
tion-and-vague-Speculation — to an Exact Comprehension of 
the Universe. It is at these Simple Beginnings that the Scien- 
tific World, imitating the progress of the child, mnst make its 
commencement of the New and Exact and All-Embracing, or 
Universal Scientific Career. " Unless ye become as little chil- 
dren, ye can in no wise enter into the Kingdom of Heaven." 



and their own laws in addition. The phenomena of human society obey laws 
of their own, but do not depend solely upon these: they depend upon all the 
laws of organic and animal life, together with those of unorganic nature, these 
last influencing society not only through their influence on life, but by deter- 
mining the physical conditions under which society has to be carried on. 
' Chacun de ces degres successifs exige cles inductions qui lui sont propres ; 
mais elles ne peuvent jamais devenir systematiques que sous 1'impulsion deduc- 
tive resultee de tous les ordres moins compliques.' (1). 

3. " Thus arranged by M. Comte in a series, of which each term represents 
an advance in speciality beyond the term preceding it, and (what necessarily 
accompanies increased speciality) an increase of complexity — a set of pheno- 
mena determined by a more numerous combination of laws; the sciences stand 
in the following order: 1st, Mathematics ; its three branches following one 
another on the same principle, Number, Geometry, Mechanics. 2nd, Astronomy. 
3d, Physics. 4th, Chemistry. 5th, Biology. 6th, Sociology, or the Social 



7. " It will make no difference which of the steam-engine first had the Idea, 

is first found, the Law or the Idea. The the observer first had the Law, but, both 

fact taken will ordinarily lead to the came to have Idea and Law in known 

Law, and the study of the Law in the correspondence. 

light of reason will bring cut the Idea, 8. " The appearance in consciousness 
and thus the science will be learned, or may be termed knowledge ; but it is 
the Idea may be first attained in the only the philosophical interpretation of 
reason, and the fact made from it, and the process by which this knowledge or 
this put as law into the fact, and thus appearance in consciousness is attained, 
the science will be created. But whether that can properly be termed Science. 
as creator or learner, in each case the And, moreover, since it is not from ex- 
Idea in the reason, and the Law in the perience that we seek to attain our sub- 
fact, are both attained, and found to be jective idea— which could only attain to 
in complete accordance. The Inventor the affirmation that so our form of cognU 

(1) " Systomc de Politique Positive." ii. 86. 



Cn. III.] ODD-, AXD EVEN-NUMBER SEEIE3. 141 

202. The Number Oxe (1) is the Head of the 0,1.1 -Number 
Series of the Cardinal Numbers ; the Number T\v of the 

Even-Number Series ; and the Number ThPwEE (3) of the In- 
tegrated or Composite, or Reconciliative Series. Conjointly 
they are, therefore, the Heads and Representatives, or, other- 
wise, the Joint-Head-and-Representative, of the Cardinal or 
Chief Series of Numeration— the Grand Domain of Abstract 
Mathematical Science. 

In a more general sense the Number Oxe (1) represents 
itself alone, as the Simple Absolute Unit. The Number Two 
(2) is then representative of all Plurality, or the Spirit of Plu- 
rality, which is Pluralism. This is in turn all Variety or 



Science, the phenomena of which depend on, and cannot be understood with- 
out, the principal truths of all the other sciences." [Ethics was subsequently- 
added as a 7th.] " The subject-matter and contents of these various sciences 
are obvious of themselves, with the exception of Physics, which is a group of 
sciences rather than a single science, and is again divided by M. Comte into 
five departments: Barology, or the science of weight ; Thermo] ogy, or that of 
heat ; AcousHcs, Optics, and Electrology. These he attempts to arrange on the 
same principle of increasing speciality and complexity, but they hardly admit 
of such a scale, and M. Comte's mode of placing them varied at different periods. 
All the five being essentially independent of one another, he attached little im- 
portance to their order, except that barology ought to come first, as the connect- 
ing link with astronomy, and electrology last, as the transition to chemistry. 

4. " If the best classification is that which is grounded on the properties 
most important for our purposes, this classification will stand the rest. By 



tion is ; or, that so in future it must he, transcends all experience, and in that 
on the hypothetical assumption that all pure region intelligently and demon- 
experience must be uniform ; and in this strably possess ourselves of the condition- 
way merely an inductive Science, which ing idea, determinative of how a knowl- 
is incompetent to exclude skepticism edge in the sense, and in the understand- 
frora its very foundation — but we seek ing, and in the reason, respectively, is 
this subjective idea as transcendental, possible to be, and, therefore, if such 
and conOiti >nal for any experience in knowledge ever actually is, how it 
knowing, and such as that according to must be. 

it only is the procesa of intellectual 9. "But, further, inasmuch as snch 

agency at all possible, and thereby at- subjective idea is but a mere void 

taining to a rational science which may thought, and only determinative of how 

expel all skepticism from both founda- it is possible a knowledge may be in 

tion and superstructure ; it becomes ne- either one of the faculties of the p.-n^, 

cessary that we attain to a position which the un Q> it 



143 rxi- variety. [Ch. m. 

Difference whatsoever. The dumber Theee (3) then repre- 
sents the Higher Uxity of the Primitive Absolute Unity— 
represented t>y One (1) — with the Variety or Difference — 
represented by Two (2). In other words, One (1) is the Type 
of Simple Unity ; Two (2), the Type of Variety ; and Three 
(3), the Type of the new and compound Unity of the Simple 
Unity with the Variety, This is that Ixeexite Uzstty in 
Variety, and Variety in Unity, which, it will be demon- 
strated, is the Positive Type 0/ every Existence and Move- 
ment whatsoever from the least to the greatest For this 
last, and Composite Idea, I have adopted the new technical 
expression Uxi- Variety. This subtle Complexity is what 



placing the sciences in the order of the complexity of their subject-matter, it 
presents them in the order of their difficulty. Each science proposes to itself 
a more arduous inquiry than those which precede it in the series : it is there- 
fore likely to "be susceptible, even finally, of a less degree of perfection, and will 
certainly arrive later at the degree attainable by it. In addition to this, each 
science, to establish its own truths, needs those of all the sciences anterior to it. 
The only means, for example, by which the physiological laws of life could have 
been ascertained, was by distinguishing, among the multifarious and compli- 
cated facts of life, the portion which physical and chemical laws cannot account 
for. Only by thus isolating the effects of the peculiar organic laws, did it 
become possible to discover what these are. It follows that the order in which 
the sciences succeed one another in the series, cannot but be, in the main, the 
historical order of their development ; and is the only order in which they can 
rationally be studied. For this last there is an additional reason : since the 



becomes necessary that we go farther, in making a number of suppositions or 

in the case of each, and attain, in the guesses as to the nature of the law to be 

actual facts of such different kinds of discovered, and adopting the one which 

cognitions, a manifest law running agrees with the facts. The law thus 

through the facts, and binding them up adopted is usually further verified by 

in systematic order ; and then also deter- making deductions from it, and testing 

mine that this law in the facts, i3 the these by experiment ; if the result is not 

exact correlative of that determined idea what was anticipated, the expression of 

which it had already been found must the law is modified, perhaps many times 

regulate all possible experience in know- in succession, until all the inferences 

ing." (1). from it are found in accordance with the 

10. " Tlie Inductive Process is that by facts of experience. 

which a general law is Inferred from 11. "Deduction, which is the inverse 

particular facts. This consists generally of Induction, consists in "reasoning down- 

/ (1) Hickok's Rational Psychology, pp. 71-76. 



Cn. III.] FIRST LAW OF UNIVERSAL BEING. 145 

one of the German Metaphysicians, Herbart, has shrewdly 
perceived to be the ultimate Law of Being, and what he has 
called with great propriety, despite the paradox — struggling 
with the difficulty of expression — the Identity of the Iden- 
tity with the Non-Identity. 

203. From these Three Primitive Numbers are then derived 
the Three Primitive Laws or Fundamental Principles of 
Universology, which may now be formally introduced and 
defined as follows : 

1. The First Law of Universal Being (in the Natural 
Order of Precedence) has relation to the Number One (1), and 
may be regarded as the Spirit of One ; whence it is denomi- 



more special and complete sciences require not only the truths of the simpler 
and more general ones, but still more, their methods. The scientific intellect, 
both in the individual and in the race, must learn in the more elementary 
studies that art of investigation and those causes of proof which are to be put in 
practice in the more elevated. No intellect is properly qualified for the higher 
part of the scale, without due practice in the lower. 

5. " Mr. Herbert Spencer, in his essay entitled " The Genesis of Sciences," 
and more recently in a pamphlet on " The Classification of the Sciences," has 
criticized and condemned M. Comte's classification, and proposed a more ela- 
borate one of his own ; and M. Littre, in his valuable biographical and philo- 
sophical work on M. Comte (' Auguste Comte et la Philosophic Positive ') has 
at some length criticized the criticism. Mr. Spencer is one of the small number 
of persons who, by the solidity and encyclopedical character of their knowl- 



wards from a law which has been estab- on the contrary, a derivation of truth, 

lished by induction, to a system of new not from laws established by Induction 

facts. In this process the strict logic of as commonly understood (although thi* 

mathematics is employed, the laws fur- is Deduction in the lower sense), but a 

nished by induction standing in the place deduction of truth from laws discovered 

of axioms. Thus all the facts relative to as of inherent and universal necessity ; 

the movements of the heavenly bodies hence from laws wrought out of the pure 

have been derived by mathematical rationality, with no other facts neces- 

reasoning from the laws of motion and sarily involved than the facts within the 

universal gravitation." (1) consciousness itself. These are the TTn- 

12. The above definition of Deduction made Principles spoken of by Hickok. 

exhibits it as it is ordinarily understood When these are discovered and rationally 

and admitted in the Scientific world — as demonstrated, a revolution occurs, and 

the hand-maid of Induction. Deduction, Deduction asSumes legitimately and in 

in the higher Universological sense, is respect to Positive Science itself, the 



(1) rrof. Henry— Smithsonian Eep. 1S3G, p. ISO. 



144 SECOND LAW OF UNIVERSAL BEING. [Ch. III. 

nated UNISM, from tlie Latin Unus, One. It ramifies, or 
permeates, constitutively, all Thought, all Existence 
and all Movement ; and is one of the TWO organizing 
Forces, or Factors, or Principles of all Things in the Uni- 
verse of Matter and Mind. 

2. The Second Law of Universal Being (in the Natural 
Order) has a similar relation to the Number Two (2), and may 
be regarded as the Spirit of Two ; whence it is denominated 
DUISM, from the Latin Duo, Two. It likewise ramifies, or 
permeates, constitutively, all Thought, all Existence and 
all Movement ; and is the remaining one of the TWO 
Antagonistic hut Co-operative organizing Forces, or Factors, 



edge, and their power of co-ordination and concatenation, may claim to be the 
peers of M. Comte, and entitled to a vote in the estimation of him. But after 
giving to his animadversions the respectful attention due to all that comes from 
Mr. Spencer, we cannot find that ho has made out any case. It is always easy 
to find fault with a classification. There are a hundred possible ways of ar- 
ranging any set of objects, and something may almost always be said against the 
best, and in favor of the worst of them. But the merits of a classification de- 
pend on '.the purposes to which it is instrumental. We have shown the pur- 
poses for which M. Comte's classification is intended. Mr. Spencer has not 
shown that it is ill-adapted to those purposes ; and we cannot perceive that 
his own answers any ends equally important." (1). (c. 1, t. 270). 



higher rank as compared with Induction ; tion, the Process of which is also called 

and that minor Deduction, which is now Analysis. Principles are then applied 

the servant of Induction, will then be Deductively, and this Process is also 

recognized as the sub-dominance or called Synthesis. But a Premature Syn- 

rninor presence merely of the superior thesis, or rather a long succession of 

principle within the inforior domain. Premature Syntheses, is sure to be at- 

The whole ground is covered, however, tempted before the Process of Analysis 

by the use oi the more incisive term, is absolutely completed. The Generaliza- 

Analysis, instead of Induction ; for the tions so effected are Observational 

highest necessary laws are, equally with Generalizations ; are necessarily im- 

empirical laws, discovered in the facts perfect and partially erroneous ; and 

and arrived at by Analysis. It is then, hence tend to bring Deduction as a 

however, the Analysis of what must be in Method into disrepute. Analytical 

the nature of things, and not merely of Generalizations are, on the contrary, 

what is, and of what is known by the such as result from the radical and 

observation of phenomena. exhaustive preliminary application of 

13. Principles are discovered by Indue- Analysis, [Ultra-Inductive Method], and 



(1) Article on Philosophy of Auguste Comto, by J. Stuart Mill. Westminster Review, Aiml, 18G5. 



Th. in.] THIRD LAW OF UNIVERSAL BEIXG. 145 

or Principles of all Things in the Universe of Matter or 

Jflnd. 

3. The Third Law of Universal Being has relation to 
the JSTimiber Three (3), and may be regarded as the Spirit of 
Three ; whence it is denominated THEISM, or TRLSTISM, 
from the Latin Tres, Three. It is either the Conjoint, and 
Blended, and Absolute, Ground, which yields tUSTISM and 
DUISM by Analysis ; or otherwise viewed, it is the Product 
of the Synthesis of those two Factors, which are inherently 
and inexpugnably united in it. THEISM — repeated in a 
higher sense as Tre-Unism or Tri-Unism — or these two collec- 
tively as Trinism, — is therefore identical with Heal Being 



Commentary, f. 2 OS. 1. Unibm and Duis.m are the only Abstract and 
Analytical Principles of Being — Pelxciples in the Transcendental sense of 
the term — the Absolute Rational Prime Elements of Being. Trcisin and Tri- 
unism, or, collectively, Thesis:*!, are Principles in an opposite and Concrete 
sense, as Aggregate Estimates or Generalizations of Being ; hence Actual or 
Practical Prime Elements — Starting-Points in the Natural Order of Observa- 
tional Investigation merely. For this latter variety of principles the. termi- 
nation -isma is more specifically technical. The Three Principles of Uni- 
versology are therefore strictly, 1. Unism, 2. Duism, and 3. TnrxiSiiA. 



Such alone therefore as can found the Causes, and evolves from them Pbinci- 

Uitimate, Legitimate, and truly Scientific ples, consequently evolves Universals 

System of Deduction, (t.321). from the Experience of Singulars ; In- 

14. The following admirable definitions terior things from the Exterior ; Simples 

of Analysis and Synthesis in these from Compounds ; in a word, the Prior 

senses, are given by Swedenborg : " There from a Posterior. Thus Analysis as a 

are two usually received ways or Methods method of proceeding is the Inverse of 

for discovering Truths ■ the Synthetic Synthesis." (1). 

and the Analytic. The Synthetic com- 15. Premature Synthesis, [Deduction}, 

mences from Principles and Causes, and the Anticipatory Method, is for Method, 

passes therefrom to Phenomena and or Procedure, what Synstasis is in respect 

Effects , thus proceeding from the Prior to Existence. The Parallelism is shown 

to the Posterior; from Simple to Com- in the following Tablo : 
pounds ; from Superior to Inferior , from 
Interior to Exterior ; or, what amounts 

to the same thing, from the Universal to Existence— static. Method— Moti 

Singulars, and consequently to Expe- 3. Synthesis 3. Synthesis,— Deductive JfetJwd. 

rienees confirming prior things. The o akambm 2 Analysis. -/»«.-. iod. 

Analytical Method, on the other hand, L synstasis l Pbekatob Synth. -sis,-.in«- 
rises from Phenomena and Effects to (t. 211). eipatory Mett 



T^BLE 1. 



(1) The Animal Kingdom, by Emanuel Swedenborg, — Prologue, p. 3. 



146 



order and eegulaeitt of structure. 



[Ch. III. 



or Concrete Existence itself. Hence it is rather, strictly 
speaking, the simple fact of Being, than a Law in that Ab- 
stract Sense, in which the term is applicable to Unism and 
Duism. In its lowest form it is the Apex of the Conjunction 
of the two underlying abstract Laws or Principles — and con- 
trariwise, it is, then, the germinating point or primary cell of 
all the compound forms of Existence — or, in other words still, 
it is the Source of all actual Evolution above it, in the Con- 
crete or Eeal World, (c. 1). 

204. From these Three Laws or Principles, the whole Uni- 
verse is wrought out, by their successive repetitions in new 
forms of manifestation, . in infinite variety, but in Seeial 
Order, and teaceable Regularity oe Structure from the 
Lowest to the Highest Domain ; from the Basis of the Scientific 
Pyramid in the Abstract Mathematics, up to its Culminating 
Point in Theology, or the Science of God. a. 1-20. 



Annotation t. 204. 1. The Doc- 
trine of Uktsm, Dtjism and Trixism, as 
the Three Fundamental and Primordial 
Principles of All Things, along with the 
Science of Universology resulting there- 
from, is no other than the re-discovery, 
and the carrying out — at the top and 
height of Modern Philosophy and Sci- 
ence — of the Philosophical Principles 
striven for, and indeed discovered, so far 
as discovery was compatible with the 
general development of that day, by 
Pythagoras, twenty-four hundred years 
ago. 

2. The following extended account of 
the Pythagorean Philosophy of Num- 
bers is extracted from Prof. Ferrier's 
Lectures on Greek Philosophy. It is 
expanded, perhaps, somewhat, by the 
genius of Ferrier, and so made even more 
approximate to the bases of Universol- 
ogy. It will throw much light on the 
subject, and will save explanations which 
I should otherwise be required to add. 
I shall, however, precede this account by 
other condensed extracts from this work 



of an acute thinker, upon the General 
Purposes of Philosophy and the Nature 
of Truth, as these preliminary extracts 
will contribute to the better understand- 
ing of the special subject. 

3. "Philosophy is the pursuit of 
Truth. 

" This is the first and simplest, and 
vaguest conception and definition of 
Philosophy which we can form. This 
definition calls for some explanation as 
to what we mean by Truth. 

" What then do we mean by Truth ? 

"I refer to the distinction of Truth 
into Relative and Absolute. First of 
Truth as Relative. A Relative Truth is 
a truth which is true for one mind, or 
for one order or kind of minds, but which 
is not or may not be true for another mind 
or kind of minds. All Sensible Truth" 
[truth of Observation, whether by the 
External or the Internal Senses, or, in 
other phrase, by Experience] " is or may 
be of this character. 

4. " If our eyes were constructed like 
microscopes the world would present to 



Cn. Ill] 



TEIPLICITY IN UNITY. 



147 



205. Tiiis Congeries of Universal Principles, or of Principles 
governing throughout the Total Universe of Matter, and Mind, 
and Movement, institutes a true and legitimate Deduct Ice 
Method for all future Scientific Investigation, count erparting 
and co-operating with, while also rectifying and governing, 
the Baconian Method. As Laws or Principles, they have an 
equal exactitude, an immeasurably wider significance, and a 
correspondingly higher Scientific value, than Newton's Law 
of Gravitation, the Three Laws of Kepler, or any other of the 
Laws of a limited application heretofore discovered in the 
Sciences. 

208. In their Tri-Unismal Aspect they may be regarded as One 
Laic, the Unitary or Serial Law of all Science : which 
distributes all the Departments of Being in the Universe, all 



us an aspect very different from that it 
now wears ; if they were formed like 
telescopes, the spectacle of the starry 
heavens would be wonderfully changed. 
If the Sensibility of our retina were 
either increased or diminished, the whole 
order of colors would undergo a corres- 
ponding variation. So, too, in regard to 
sounds and tastes : alter the organism 
on which these depend, and what was 
once true in regard to them would be 
true no longer ; the thunder might sound 
softer than the zephyr's sigh, or the 
lover's lute might be more appalling 
than the cannon's roar. So, too, in 
regard to touch : if our touch were strong 
and swift as the lightning's stroke, the 
most solid matter would be less palpable 
than the air. So purely Relative" [Indi- 
vidual or Particular] " is the truth of all 
our St nsible impressions" [External or 
Internal] " truths merely in relation to 
us, and to beings constituted like us, but 
not necemarUy truths to other orders of 
intelligence. 

5. "Secondly, of truth as Absolute. 
Absolute Truth is truth which is true for 
all minds, for all orders of intelligence ; 



not truth placed altogether out of rela- 
tion to intelligence, for that would be 
equivalent to saying that the highest 
truth could not be apprehended by the 
most perfect intelligence, not even by 
omniscience. 

6. " Relative Truth is truth which ex- 
ists only for some, but not necessarily for 
all minds ; while Absolute Truth is that 
which exists necessarily for all minds. 
We shall find hereafter that this dis- 
tinction is of great service to us in lead- 
ing us to understand the grounds upon 
which philosophers generally have set so 
little store on the truth of our mere sen- 
sible impressions. No philosopher ever 
denies that the intimations of the senses 
are" [or may be] " relatively true, or that 
we should place complete confidence in 
them as presentations relatively true. 
But many have denied that these intima- 
tions were abscfateily true, were valid of 
necessity for all Minds. The grounds, 
however, on which these philosophers 
have proceeded have been frequently 
mistaken. Hence many perplexities have 
arisen, and hence speculative thought 
has been often unjustly charged with 



us 



SPIEIT OF HEAD LUMBERS. 



[CH. m. 



the Special Sciences relating to such Departments of Being, and 
all the Items, Details and Particulars, Things, Aspects, Facts 
and Phenomena, within each Department and Science, down 
to the minutest shade of their discriminations from each other. 

More simply defined — 
tnSTISM IS THE SPIRIT OF the Number OISTE ; 
DUISM is the SPIEIT of the Number TWO ; and 
THEISM is the SPIRIT of the Number THREE. 

Tri-unism is then the congeriated Unity of these three Prin- 
ciples, in their back-lying and mystical identity, — or, when 
functionating as One. Trinism is the indifferent or collective 
expression for Treism and Tri-unism. 

207. In a still more condensed way, this entire Congeries of 
Principles, with the Science and the Philosophy to flow from 



inculcating absurdities, which existed 
nowhere but in the misapprehension of 
its accusers." (1). 

7. " The Attainment of Absolute Truth, 
as truth as it exists for all intellect, is 
the principal, though not the exclusive 
aim of Philosophy." " This is the point 
at which all the higher metaphysicians 
of every age and of every nation have 
aimed, and at which it is their duty to 
aim (however far short of the mark their 
efforts may be doomed to fall), if they 
would be true to their vocation." (1). 

8. " Here is" [then] " where the distinc- 
tion lies : Relative Truth is truth which 
comes to us by virtue of our Particular 
nature as human intelligences ; Absolute 
Truth is truth which comes to us in 
virtue of our common nature, as Intelli- 
gences simply, what is here looked to 
being merely the circumstance that we 
are intelligences at all, and not the cir- 
cumstance that we are this or that par- 
ticular kind or order of intelligence. 
Let us suppose a number of intelligences 



divided into different kinds, into various 
orders and degrees ; you will observe 
that, by the ordinary Logical doctrine, 
each of these kinds must embrace some- 
thing Peculiar to itself, and also some- 
thing common to the whole number, 
however numerous the classes of intelli- 
gences may be. Now, what I want 
to impress on you is this : that each 
of these kinds of intelligence will know 
and apprehend partly in conformity 
with the Peculiar endowment of which 
I have spoken, and partly also in con- 
formity with the Common endowment 
of which I have spoken. And what it 
apprehends in conformity with its Pecu- 
liar capacity is Relative Truth ; what it 
appreheDds in conformity with its Com- 
mon capacity is Absolute Truth. This 
Analysis of the mind into a Common 
Capacity and a Peculiar Capacity fur- 
nishes us, as we shall by and by see, the 
true ground of the well-known distinc- 
tion of the human faculties into Sense, 
Understanding, and Reason." (2). 



(1) Lectures on Greek Philosophy, — James Frederick Ferrier. VoL I. Introductory pp. 7-10. 

(2) lb., pp 15, 16. 



Cn. III.] PRIMITIVE STATE ; DIFFERENCE ; ULTIMATE STATE. 149 

them, is signified by the Clef 1 ; 2 ; previously introduced, 
(t. 123), and contrasted with the Clef 1 ; ; (t. 125), as that 
which has presided over the German or Transcendental School 
of the Metaphysics. 

208. Unism coincides with what has been loosely denomi- 
nated Integration ; loosely, because frequently a Primitive 
State prior to Differentiation, and the ultimate Synthesis 
subsequent to Differentiation, are confounded, under this 
term, as if they were the same. 

209. Duism coincides with Differentiation, Both are related 
to the Number Two (2), inasmuch as Two (2) stands represen- 
tatively for all Plurality, and hence for Pluralism, which is, 
as stated above, all Variety or Difference. The technical 



9. " If it be true that there is no 
Common nature, no Universal faculty in 
all intelligence, no point in which all 
minds agree ; in that case it must be ad- 
mitted that the objection is fatal to our 
definition of Philosophy. In that case 
man can have no dealings with Absolute 
and Universal Truth ; the only truth of 
which he can be cognizant must be rela- 
tive and particular. But observe the 
contradiction in which we get involved 
if we take up this position," etc. (1). 
" A difference in the Truths justifies us 
in maintaining a difference in the Facul- 
ties or Organs by which they are appre- 
hended." (2). "Say that Reason is the 
Universal Faculty, the faculty of truth 
as it oxists for all intelligence, and that 
Sense and Understanding are divisions 
of the Particular Faculty, that is, of the 
faculty of truth as it exists for some, but 
not for all intelligence, and light breaks 
in upon the distinction" between the 
Pure Reason and the Understanding. 
" You begin to comprehend something 
of the constitution of your own mind, 
and also of mind universally." (3). 



"Man's faculty of necessary" and uni- 
versal "thought is properly called his 
Reason. So that the definition expressed 
shortly is this : Philosophy is the pursuit 
of Absolute Truth conducted under the 
direction of the Reason. But the defini- 
tion under this compendious form ex- 
presses a mere vague truism, unless you 
keep in mind what we mean by Absolute 
Truth, and also what we mean by 
Reason." (4). 

10. " Throughout the whole history 
of Philosophy we find Sensible Knowl- 
edge" External or Internal, " held in 
but slight esteem. The truths of the 
Senses are denied to be truths at all in 
the proper and strict acceptation of the 
word Truth, and we are referred away 
to some other form of Truth of which no 
very clear account is given. To the 
young student of Philosophy this is a 
most disheartening and perplexing pro- 
cedure. He cannot understand why the 
the truths of sense should be set aside as 
of little or no account, and why another 
set of truths, which seem to him far 
less " immediate " and satisfactory, 



(1) Lectures on Greek ririlosop'iy. — James Frederick Ferric r. 
(») lb., P . 24. (3) lb., p. 26. 



Vol. I. 



Introductory p. 18. 
(4) lb., p. 27. 



150 



E2TTEGEISM ; INTEGEAUSM ; INTEGRATION. [Cr. HI. 



scientific designation of the Principle of Differentiation is there- 
fore DriS3i. 

210. For Integration in its Primitive sense, the Principle of 
which is Untsm, I shall sometimes employ technically Inte- 
grism, which will then he discriminated from Integration. 
This last will "be employed for the Second meaning of Integra- 
tion, confounded with the first Toy Spencer, and called "by 
Young, Co-ordination. This is Synthetic, or the Return to 
Unity subsequent to Differentiation. It is therefore coincident 
with Treism. The composity of these two aspects is the Trin- 
ism ; in which sense Integration also occurs (t 208). 



should be brought forward in their place. 
And in no work, either on Philosophy 
or its History, does he find any very 
satisfactory reason assigned for this 
preference. But let him be told and 
called to consider, that the truths of the 
Senses are not necessarily truths for all 
minds, but only truths for beings with 
senses like ours — are, in fact, only truths 
for some intelligences ; and he will no 
longer be surprised at the disparaging 
tone in which Sensille Truth is spoken 
of in the History of Philosophy. He 
may be of opinion that Philosophy is 
wrong in this, inasmuch as he may think 
that all truth for man resolves itself into 
mere sensible truth, (a. 2, c. 32, t. 136). 
But whether Philosophy be right or 
wrong, the student now understands 
distinctly the ground on which Philos- 
ophy proceeds in holding as of little or 
no account the Knowledge which comes 
to man through the Senses, .... affixing 
a brand on all Sensible Knowledge, 
stamping it as comparatively invalid 
and irrelevant." (1). 

11. " Philolaus and Aristotle are the 
Principal Sources of the Pythagorean 
Philosophy in its earlier form. 



12. " Aristotle lays down the general 
principle of the Pythagoreans in the 
following terms. ' Number,' he says, ' is, 
according to them, the essence of all 
things ; and the organization of the Uni- 
verse, in its various determinations, is a 
harmonious System of Numbers and 
their relations.' ' The boldness of such 
an assertion,' says Hegel, ' impresses us 
as very remarkable; it is an assertion 
which strikes down at one blow all that 
our ordinary representations declare to 
be essential and true. It displaces Sen- 
sille existence, and makes Thought and 
not Sense to be the criterion of the 
essence of things. It thus erects into 
substance and true being something of a 
totally different order from that form of 
Existence which the Senses place before 
us." "(Werke, XIII, 237, 238.) 

13. " What Pythagoras and his follow- 
ers meant precisely by Number it is not 
easv to sav. One point seems to be cer- 
tain, that' Number, in the Pythagorean 
sense, denoted Law, Order, Form, Har- 
mony. It is said that Pythagoras was 
the first who called the world Cosmos, or 
Order, thereby indicating that Order was 
the essence of the Universe— that Law, 



(1) Lectures on Greek Philosophy. — James Frederick Ferrier. VoL I. Introductory pp. 32, 33. 



Ch. III.] 



SYNSTASIS ; ANALYSIS ; SYNTHESIS. 



151 



211. For these several States we may also employ, tech- 
nically, the three terms exhibited in the following Table : 



TABLE 13 



tri-tjnism:. 

(= Integrality ; 
Integralism.) 



3. Synthesis, (Integration, Treism). 
2. Analysis, (Differentiation, Duism). 
1. Synstasis, (Integrism, Unism). 



212. Synstasis is the State of any Subject prior to Anal- 
ysis, that condition of tilings to which the Analysis is about 
to be applied, the primitive Integrism, Unity or Identity. 
Analysis is the dissolving, sundering or differencing of the 
parts or properties. Synthesis is the putting together of the 
primitive Synstasis with the subsequent Analysis ; so that 
the Synstasis shall not be a complete annihilation by the Con- 



or Number, or Proportion, or Symme- 
try, was the Universal Principle of All 
Things. 

14. " If we compare this position with 
that occupied by the Ionic philosophers," 
the Earth-Air-Fire-and- Water School, 
" we shall perceive that it is an advance, 
an ascent, to some extent at least, from 
Sense to Reason. In fact, the great dis- 
tinction between the Senses and the 
Reason here begins to declare itself. To 
revert for a few moments to the Ionic 
Philosophy. This philosophy is an ad- 
vance on Ordinary Thinking ; Ordinary 
Thinking is held captive by the Senses. 
It accepts their data implicitly, or with- 
out question. In the estimation of Ordi- 
nary Thinking things are precisely as 
they appear ; and their Diversity is more 
attended to than their Unity. In a 
word, Ordinary Thinking has eyes only 
for the Particular, and is blind, or nearly 
so, to the Universal. The Ionic philos- 
ophy rose into a higher position than 
this. It aimed at Unity ; it sought for a 
Universal amid the Diversity of Sensible 
Things ; and this was an advance, a step 
in the right direction. Still this plat- 



form is far from being the platform of 
Reason. The Unity was sought for by 
means and under the direction of Sense 
iteslf. It was a mere Sensible Universal 
water, as infinite matter or air ; in short 
it was something in itself material, and 
therefore something which instead of 
being itself The Universal in all things, 
did itself require to be brought under a 
Universal, or reduced to Unity under a 
higher Principle. 

15. " Number is a truer Universal \ 
than either water or air, or any other 
sensible thing. It is possible that it may 
not be an adequate conception of the 

Universal in All things, but it is 

certainly a nearer approximation to this 
than any conception which we find set 
forth in the Systems of the Ionic phi- 
losophers. The test is this: Suppose 
you had to explain something about tho 
Universe to an intelligence different from 
man's, unless that intelligence had senses 
similar to man's, he could not understand 
what you meant by water, or air, or 
earth, or fire, or color, or sound, or heat, 
or cold ; but whatever his senses were, 
or whether he had any senses or not [sic], 



152 



MEANING OF ANALYSIS AND SYNTHESIS. 



[Ch. III. 



densatlon of all differences, and so that, on the other hand, 
the Analysis shall not be an absolute diffusiveness, de- 
structive of all Unity. Tri-Unism is the Complete Whole. 

The Principles here named are not mere Methods of onr 
own blinking as are the terms Analysis and Synthesis, as 
these have been employed in Mental Philosophy ; nor are they 
Methods of onr own Doing as the same terms Analysis and 
Synthesis have "been employed to mean in Chemistry. They 
are here so enlarged as to mean, Universal States-and-Pro- 
cesses, the Laws of Universal Cosmical Evolntion, the Ways, 
in Theological terms, in which God jDroceeds in the work of 
Creation and Destruction. 

213. The lumbers One (1), Two (2), and Theee (3), have 
been, so far, treated as if they were directly representative of 



he would understand what jou meant 
by Number, he would know what One 
meant, and what Many meant .... Un- 
less he could be made to understand 
this.... it seems to me that he would 
not be an intelligence at all And there- 
fore it may be said that Number is a 
true Universal, that is to say, it is a 
necessary tliougld ; it expresses some 
thing which is the truth for aU, and not 
merely the truth for some intelligence. 
At any rate it is a truer Universal 
than either water or air, or any other 
sensible thing. 

16. " We are now able to understand 
the apparently very paradoxical asser- 
tion of the Pythagoreans, namely, that 
Number is the Substance of Things, the 
Essence of the Universe ; and we are 
able, moreover, to perceive in what sense 
this doctrine is true. The whole paradox 
is resolved, the whole difficulty is cleared, 
by attending to the distinction to which 
I have so often directed your thoughts, 
the distinction between truth for AU 
and truth for Some; or, otherwise ex- 
pressed, between the Universal Faculty 
in man and the Particular Faculty in 
man. 



17. " My reason, then, for holding that 
Number is an object of pure thought 
rather than of sense is this : That every 
sense has its own special object, and is 
not affected by the objects of the other 
senses. For instance sight has color for 
its object, and can take no cognizance of 
sound. In the same way hearing appre 
hends sound, and takes no cognizance of 
color. In like manner we cannot touch 
colors or sounds, but onlv solids. Nei- 
ther can any man taste with his eyes, nor 
smell with his ears. If Number, then, 
were an object of sense, it would be the 
special object of some one sense ; but it 
is not this. It accompanies our appre- 
hension of all the objects of the senses, 
and is not appropriate to any sensible 
objects in Particular. It is not, like all 
the other objects of sense, the Special 
object of any one sense, and therefore I 
conclude that it is not an object of Sense 
at aU, but an object of Thought or Rea- 
son. When we look at one color what 
we see is color, what we think is one, 
i. e., number; when we look at many 
colors, what we see is color, what we 
think is many, i e., number. This dis- 
tinction, the distinction by which Num- 



ch. m.] 



0EDIXAL3 REPEESEXTED BY CAKDIXALS. 



153 



all the aspects of Xumber. They belong, nevertheless, to one 
particular class of Xunibers, namely : the Cardinal-Integral- 
and-Determinate, or -Exact Xumbers, which must now be dis- 
criminated from other classes of Xumbers in various direc- 
tions. 

214. The Cardinal Xumbers, HingeASke or Pivoted, (from 
the Lat. car do, a hinge), are, indeed, from the Scientific point 
of view, the principal domain of Xumbers. They are, how- 
ever, as we have already noticed, directly contrasted with the 
Ordinal Xumbers, of which the particular Xumbers. Fiest 
(1*), Secoxd (2 nd ;, and Thied (3 rd ;, are the three Heads, 
or Conjoint-Threefold-Head. These are, nevertheless, repre- 
sented by the Oxe (1), Two ;2\ and Three (3), by virtue of 



ber i3 assigned to Reason and not to 
I think, an important aid to- 
wards understanding the Pythagorean 
philosophy. 

18. " Xumber, then, or Form, and not 
Matter, as the Ionic philosophers con- 
tended ; Xumber and not The Xumber- 
less or Ape iron of Anaxhnander, is the 
true Universal, the Common Ground, the 
7 ately Real in All Things. With 

Pythagoras, Form or Xumber is the 
tial, Matter the Unessential; with 
the Ionics, Matter is the Essential, and 
Form or Xumber the Unessential. In 
their respective positions the two Schools 
stand diametrically opposed. But the 
Pythagorean is certainly a stage in ad- 
vance of the Ionic. 

•• ' Every thing,' " says Philolaus. a 
le of Pythagoras, " ' which is known 
B number, for it is impossible either 
to think or know anything without num- 
ber.' He thus makes Xumber the Source 
and condition of intelligence, and the 
ground of the intelligible Universe. But 
the following is even more important. 
•It is necessary,' says Philolaus. 'that 
thing should be either Limiting or 
Unlimited, or that everything should be 
Limitincr aud Unlimited. Since, 

18 



then, it appears that things are not 
made up of the Limiting only, nor of the 
Unlimited only, it follows that each 
thing consists both of The Limiting and 
The Unlimited, and that the world, and 
all that it contains, are in tfa 
formed or adjusted.' This is a remark- 
able extract, for it shows that the Pytha- 
goreans had to some extent anticipated 
the great principle of Heraclitus, namely 
that every thing and every thought is 

THE UNITY OR CONCILIATION OF CON- 
TRARIES : a principle. the d-:pth and fer- 
tility of which hare never to this day been 
righUy apprehended or appreciated, far 
fathomed and exhausted. 
20. " In his dialogue entitled Philebus, 
Plato touches on this Pythagorean doc- 
trine. For the word perainonta. which 
is Philolaus' expression for The Limit- 
ing, he substitutes peras. The Limit ; and 
the Union of the Two (the Limit and the 
Unlimited) he calls Mikton, The Mixed. 
So that, according to Pythagoras, (and 
Plato seems to approve the doctrine), 
every thing is constituted out of the 
peras" [Dosm] "and the apdron" 
[Uxism.] " the Limit and the Unlimited" 
this last being the Unitary or Continu- 
ous Ground of Being , that which Being 



154 



FRACTIONS REPRESENTED BY INTEGERS. 



[Ch. HI. 



the Scientific Supremacy of the Cardinals over the Ordinals, 
and "by virtue of that Repetitory Analogy which exists, as we 
have seen, between them. (t. 155). 

215. The Cardinal-and-Ordinal-JN'umbers-collectively, as 
Integers or Whole Numbers, constituting The Grand In- 
tegral Series of Numeration, then stand contrasted with 
the total Fractional Series of Numeration, of which the 
Denominators are Ordinal, and the Numerators Cardinal, 
in form. 

216. The Integral and Fractional Series of Regular or 
Mathematical Numbers then constitute collectively what I 
denominate technically The Determinate Series of Num- 
bers, as contrasted with an Indeterminate Series which will 
now be noticed. 



would be if it had no Limits ; The In- 
finite; "and the result is the Mikton, 
that is, the union of the two. This prin- 
ciple, afterwards applied to morals, led 
to Aristotle's doctrine of the mesotes" 
["the golden mean"], " or of virtue as the 
mean between the Extremes. The peras 
in the Physical World was a limit or 
law imposed on the infinite lawlessness 
of Nature : the peras or mesotes in the 
Moral World wa3 a limit imposed on 
the infinite lawlessness of Passion. 

21. " To get a further insight into this 
matter, let us consider the conception of 
the Mikton. This, I conceive, is equi- 
valent to The Limited. Now let us ask 
what it is, in any case, that is limited ? 
Perhaps you would say that it is The 
Limited that is limited. But that will 
be an inept answer. What would be 
the sense of limiting The Limited, the 
already limited ? That would be a very 
superfluous process. Therefore, if the 
Limit is to answer any purpose, it must 
be applied not to The Limited, but to 
The Unlimited ; and this accordingly is 
the way in which the Pythagoreans 
apply it : The Limit is an Element in 



the Constitution of The Limited; The 
Unlimited being the other Element. 

22. " Here is another way of putting 
the case. Take any instance of The 
Limited, any bounded or limited thing, 
a book, for example. No one can say 
that the book is without limits. The 
Limit, then, is certainly one element in 
its constitution. But is the Limit the 
only element ? That certainly cannot be 
maintained. There is something in the 
book besides its mere limits. What is 
that something ? Is it The Limited ? 
Clearly it is not ; because The Limited 
is the total Subject of our analysis ; and 
therefore, to hold that The Limited is 
the otJier element — would be equivalent 
to holding that the whole subject of the 
analysis was a mere part or element cf 
the analysis. . . .This would be analyzing 
a total thing into that total thing and 
something else. But if The Limited 
cannot be the other term of the analysis, 
that other term must be The Unlimited. 
What else can it be? The Limited, 
then — in this case the book — consists of 
the Limit and The Unlimited, and these 
are the two Elements which go to the 



Ch. III.] INDETERMINATES EEPRESEISTTED BY DETEEMINA&S. 155 

217. Indeterminate Numeration has for its Three terms 
ONE, MANY, and ALL (Beginning, Middle, and End). 
This kind of improvised and all-embracing, but indefinite and 
unsatisfactory Numeration, has for its Analogue, in the whole 
field of Knowing, that which is the most definite thing attained 
to in that Primary Speculative Philosophizing which precedes 
Exact Science, and which strives by a few single leaps of 
Generalization to embrace and exhaust the Universe, without 
the detailed labor of attending specifically to its Parts, and to 
the Laws of the Eelationship of those Parts to each other. 
It is remarkably in point, to observe, in this connection, that 
Kant, to whom belongs the honor of introducing the method 
of Proximate Exactitude into Metaphysics, goes no further 



Constitution of everything. Suppose the be not only perfectly intelligible, but 

limits — for example, the two ends of a also perfectly true. 

line — taken away, and no ends left, that 23. " Another form which the Pytha- 
which would remain would be The Un- goreans employed to express their prin- 
limited. But that cannot be conceived, ciple was the expression mojias, The 
ycu will say. Certainly it cannot. But One" [Unismal,] " and aoristos duas, The 
it can be conceived to this extent, that Indeterminate or Indefinite Two" [Duis- 
if that part of a line which we call its mal.] " Of these terms the latter in 
ends or limits, be taken away, and no particular is very obscure, and has been 
new limits posited, then the remaining very insufficiently explained. I will en- 
part, considered in and by itself is neces- deavor to throw what light upon them 
sarily Unlimited. This Element, which I can out of my own reflections. First 
truly cannot be conceived without the of all, these terms seem to be merely an- 
other Element," the two are distinguish- other form of expression for the peras 
able but not separable, " is the apeiron and the apeiron ; the monas or One is 
of the Pythagoreans ; and it cannot be the peras or Limit ; the aoristos duas is 
conceived for this reason, that Concep- the apeiron, The Unlimited and Indeter- 
tion is itself constituted by the Union or inmate. Everything in being limited is 
Fusion of these two Elements, The Limit One. This is expressed by the term 
and the Unlimited. Such is the Pytha- monas which stands for the Sameness or 
gorean doctrine, and it seems to me to Identity in Things (1) ; but the Diversity 



(1) There is a subtlety implied^ whether it was ever understood or net, by the Old Greeks, in this 
doctrine of Pythagoras which Prof. Ferrier has failed to indicate. In passing from the Elementis- 
mus, where the terras perns and apeiron are appropriate, to tho Elaborismus of Doing, where monas 
aud aoristos duas are the proper technicalities, there occurs a Terminal Conversion into Oppo6ites, 
which in one aspect reverses the relation of the members in each pair of terms. The monas or One is, 
in this vieio of the case, the peras or Limit, only in the sense that it is constituted or elaborated by 
the application of the Limit to the Unlimited, and that it is that form of the product which is predomi- 
nantly characterized by the Limit. It does not, however, then "stand for the Sameness or Identity in 
things," but just the contrary, for their Individuality or Separateness and Distinctness from each other, 
as caused or procured by the insertion Of Limits. The monas is in this view Duismal, or Anti- 



156 INDETERMIN ATES NOT USELESS. [Ch. III. 

than this, and makes this precise distribution of the elements 
or categories of dumber, namely, into One, Many, and All — 
a distribution too vague entirely to have any practical relation 
to Numbers in respect to their Scientific exactitude. 

218. It does not follow, however, as Echosophists, going to 
the opposite extreme, are prone to suppose, because these 
Generalizations of Number are not fitted to their purpose, that 
they are wholly useless. We could not have a language 
adequate to all our wants without the words One, Many, and 
All, any more than we could discard the definite or deter- 
minate Heads of Number, One, Two, and Three. It is neces- 
sary, however, to understand that one of these two sets of 
terms is Generalizing and Yague ; and the other Specializing 



in things is inexhaustible ; and this of view. It might be thought that these 
capacity of infinite diversity is indicated words, monas and aoristos duas simply 
by the term aoristos duas, indefinite dif- signified One and Two, or One and In- 
ference ; so that, according to the Pytha- determinate Two. But this is not all 
goreans, the general scheme of the Uni- the meaning which the Pythagoreans 
verse, as regarded by pure reason, is attached to them. According to them 
Identity, combined with a Capacity of every number consisted of these two 
Infinite Diversity. Neither of the terms parts; the Monas and the Duas were 
has any meaning out of relation with the not Numbers, but icere the mere Ele- 
other.. ..the' true conceivable Limit''[ed], stents of Number. This seems a per- 
" whether considered as a thought or a plexing position, yet it is susceptible of 
thing, is the result of their combina- explanation. For example, every num- 
tion. her is different from every other num- 
24. * We shall perhaps get more light ber ; 1 is different from 5, 5 is different 
thrown on these terms if we consider from 10, 10 is different from 20 and from 
them under a purely arithmetical point 100, and so on. But every number also 



vnitive in the same manner as Selfishness, (monism, egoism) is destructive of the Common or Indeter- 
minacy Plural, really the Unitary, interests of Society. The aoristos duas, the Indeterminate Plural- 
ity of the Masses, is on the other hand Uxismal, or relates to the Unity or Collectivity of Society, as 
opposed to Individuality. All of this precision, and thousands of similar minute but important dis- 
criminations will occur in the ulterior and detailed study of Universology. They are hardly in place 
here, and this is only noticed to obviate a positive ambiguity. This interchange of meanings was prob- 
ably not observed by the Greeks, and the two sets of terms were doubtless employed as substantial Equi- 
valents, as they are expounded here by Ferrier. There is, indeed, a representative monas whence 
comes the term monarchy (monas, single, and arche, goveenmext), which stands for the Unitive or 
Common Interests (Unismal). The difference in the two Views is as that between " The Sovereignty of 
the Individual" [i. e., of every individual] which is the ultimatum of Democracy, and Sovereignty in the 
ordinary representative sense, as that of a monarch. In the more current understanding of the subject, 
the monas is rightly identified with the peras, as in this Annotation No. 23, and with the Reason the 
Conscious Centre of Limitation, or the Limiting and Regulating or Monarchical Faculty ; and the aoris- 
tos duas with Sense or the Senses. 



Ch. HI.] 



CARDINALS AND ORDINALS COMPARED. 



157 



and Precise ; and to employ each in its trne place. One, 
Two and Three hold the same representative relationship to 
Echosophy, and especially to the new Sciento-Philosophy of 
Universology, which One, Many, and All bear to the Proto- 
Philosophy or Naturo-Metaphysic ; — the One, Many, and All 
being as it were a detail of the more General Indefiniteness, 
embraced under The Clef 1 ; 0- (t 115). 

219. The terms First, Second, Third correspond, as just 
stated above, to One, Two, Three as Ordinal lumbers in 
place of the Cardinal. By this is meant, that they relate to 
the idea of Tilings or Events going on and succeeding each 
oilier in an Order or Series, — one after the other, — as con- 
trasted with the Idea of a collection of objects, Cardinated, 
or turning upon a centre, as a Group, (t. 155, 156). 



agrees with every number : and in what 
respect is it that all numbers agree f 
The answer to this question and the 
illustration are omitted for the sake of 
brevity. (1). 

25. " The Monad and the Duad being 
the Elements of Number must be viewed 
as Antecedent to Number. There is 
thus a primary One which is the ground 
or root, out of which all arithmetical 
numbers proceed, and there is also a 
primary Duad from which numbers de- 
rive their diversity. These two enter into 
the Composition of every number (even 
into the composition of the numeral 
One), the one of them giving to all 
numbers their unity, or agreement, or 
identity ; the other of them giving to all 
numbers their diversity. The primitive 
numbers, the numbers antecedent, as we 
may say, to all arithmetical numbers are 
the Pythagorean monad, and the Pytha- 
gorean duad. Of these the former ex- 
presses The Invariable and Universal in 
all number ; the latter the Variable and 
Particular. And, inasmuch as the Par- 



ticular is inexhaustible and indefinite, 
the duad is called aoristos or indetermi- 
nate. Better to hold them Elements of 
Ntjmbeb than Numbers. 

26. " As an illustration of the spirit of 
this philosophy, let me show you how a 
solid, or rather the scheme of a solid, 
may be constructed on Pythagorean 
principles. Given a mathematical point 
and motion, the problem is to construct 
a geometrical solid, or a figure in space 
of three dimensions, that is, occupying 
length, breadth, and depth. Let the 
Point move — move its minimum distance, 
whatever that may be ; this movement 
generates the Line. Now let the Line 
move. When you are told to let the 
Line move, your first thought probably 
is that the Line should be carried on in 
the same direction — should be produced ; 
but you Bee at once (the moment it is 
pointed out to you) that such a move- 
ment is not a movement of the Line, but 
is still merely a movement of the Point. 
You cannot move the Line, then, by 
contmuincr it at one or at both ends. 



(1) Lectures oa Greek Philosophy. — Prof. Ferricr, VoL I. pp. CO-72. 



lo8 



OEDINALS TEMPIC ; CAEDINALS SPACIC. 



[Ch. m. 



220. The Ordinal Nunilbers relate therefore to Seeies, or 
Co-sequences in Time ; and Cardinal Numbers relate to 
G-koups, or Aggregations, or Co-existences in Space. 

221. This very important discrimination and Analogy wall 
he restated and elaborated at another point (t. 668-9). It is 
introduced here simply for the purpose of completely clearing 
the Grand-Head-Numbers One (1), Two (2), Theee (3), from 
all complications with other and analogous designations of 
Number. 

222. So again, Halves, or Seconds, Thirds, Fourths, etc., 
designate Fractional Denominations which echo or correspond 
to, or are the Analogues of, One, Two, Theee (as Integral 
Denominations). 



To move the Line you must move it 
laterally. That alone is the movement 
of the Line. The lengthening of the 
Line is, as I said, merely the movement 
of the Point. The movement of the Line 
then generates a Surface. Now, move 
the Surface. Here, too, you must be on 
your guard against continuing your lat- 
eral motion, for that is merely a con- 
tinuation of the motion of the Line ; and 
this is not what is required. You are 
required to move not the Line, but the 
Surface , you must therefore move the 
Surface either up or down into the third 
dimension of space, namely, depth ; and 
these three movements give you the 
scheme of solid. You have merely to 
suppose this scheme filled with visible 
and palpable matter, that is, with some- 
thing which is an Object for the Particu- 
lar Faculty in man, to obtain a solid 
atom ; and out of atoms you can construct 
the Universe at discretion." (1). Our 
author had here evidently in mind an 
inherent connection between Number 
and Form, such as results from the equiv- 
alency of the Numerical Unit and the 
Geometrical Point, and from the deep 



Metaphysical Analogy throughout be- 
tween the Elements of Number and the 
Elements of Form. He has failed, how- 
ever, to make the connection, in terms ; 
leaving it to a vague implication merely ; 
and the present is not the fitting occa- 
sion for supplying this deficiency. I 
have in my manuscripts almost the iden- 
tical illustration here made of the genera- 
tion of the solid, which was not con- 
sciously derived from any other source 
than my own reflections, — accompanied 
by the connecting demonstration which 
it needed. It will be brought forward 
elsewhere. 

27. Cognate with the Pythagoreans 
were the Eleatic philosophers. Of the 
essence of their doctrine Prof. Ferrier 
says : " The great distinction or Anti- 
thesis around which the whole Eleatic 
philosophy revolves and gravitates, is 
the Antithesis of the One and the Many, 
the Permanent and the Changeable, the 
Universal and the Particular, in Greek, 
To Hen and Ta PoUa, This Antithesis 
is merely a variety of expression for the 
Antithesis between Reason and Sense. 
Or if we may distinguish between the 



(1) Lectures on Greek Philosophy. — Prof. Ferrisr. Vol. I., p. 75. 



Ch. IIL] 



SPIRIT OF ONE, TWO, THREE. 



159 



223. These are of a Secondary, not of a Leading character. 
They have, nevertheless, a Scientific importance of their own 
which will he exhibited in the sequel. 

224. We have now cleared the Numbers One, Two, and 
Three from their connection with the other Head or Primitive 
Numbers, which might seem to be their competitors, and have 
thus fully vindicated their pretensions to stand numerically as 
representative of the First Principles of Being ; and — as it 
has been shown previously that Number is the General Domain 
of Being in which the First Principles of Science as the rational 
account of All Being are to be sought — it appears, as demon- 
strated, that ZTnism, Duism, and Trinism, tlie Spirit of One, 
Two, and Three, respectively, are representatives of the 



two forms of the opposition, we may say 
that the one expression, the Permanent 
and the Changeable, or the Ren and the 
Polla, denotes the Antithesis in its Ob- 
jective form ; the other expression, Rea- 
son and Sense, denotes the Antithesis in 
its S abjective form." (1). Ferrier here 
connotes the identity of the One and the 
Many of the Eleatics with Reason and 
Sense (a. 27, t. 204). He might also 
have identified it with the Monas and 
Buas (Uitcsm and Duism) of Pythagoras 
(choosing the monarchical or representa- 
tive Sense of the Monas) (Note, a. 23, 
t 204 ; c. 1-5, t. 226.) 

28. " Xenophanes," Eleatic, " seems to 
have dwelt more steadily than any other 
philosopher, whether Ionic or Pythago- 
rean, on the conception of the One or of 
Unity as the essence of all things.. His 
conception of Unity as the Principle of the 
Universe, and as a Primary Necessity of 
Thought, seems to have been more de- 
terminate than that of any of his pre- 
decessors or contemporaries. He held 
that the One was everywhere ; and Aris- 
totle adds that Xenophanes, looking 



forth over the whole heavens, that is, 
the Universe, declared that The One wa3 
God. The first position of Xenophanes, 
accordingly is that there is Unity in all 
things, and that this Unity is God. It 
is in and through God that the Universe 
is a Universe, that is, has Unity." (2). 

29. "In the Pythagorean School the 
conciliation of the One and the Many was 
rather taken for granted than discussed 
and explained. They either ignored or 
touched lightly on the problem and the 
difficulties which it involved. The Elea- 
tics, I say, were the first who seriously 
addressed themselves to its consideration. 
And it is on this account, in part at least, 
that their school has been characterized 
as Dialectical, or Logical and Metaphy- 
sical, while the Ionics were characterized 
as Physical, and the Pythagoreans a3 
Arithmetical and Mathematical." (3). 
Yet the doctrine of Pythagoras logically 
involves the other, and is therefore the 
Fundamental Philosophy. Universology 
evolves and explicates the Metaphysics, 
or Logic, or Dialectic, implicitly involved 
in the Mathematics. Hence it is said to 



(t) Ferrier's Greek Philosophy. Vol.1., p. 81. 



C2) lb, p. s:. 



(3) lb, S4 



160 



UNISM, DUISM ; PRIME ELEMENTS. 



[Ch. III. 



Primordial Principles of Entity, Thought, and Move- 
ment in the Universe at Large. 

225. Inasmuch as Unism and Duism have now been shown 
to be the Prime Elements, or the Abstract Principles repre- 
sentative of, the Prime Elements of Being ; and inasmuch as 
they are, in turn, the Spirit of One (i), and the Spirit of Two 
(2), respectively, it follows that the Relations of One to Two 
have their echo in similar Relations between the Prime Ele- 
ments of Being. Pre-eminent among the Relations of One and 
Two is their Oppositeness or Polar Antagonism to each other. 
One is the Opposite, and as it were, the denial of Two ; and 
Two is the Opposite, and as it were, the denial of One. The 
corresponding relation between Unism and Duism, first in their 



rest on the Metaphysics of the Mathe- 
matics. In affirming it to be therefore 
the revival and enlargement of Pvtha- 
goreanism, I do not mean as antagoni- 
zing or denying the fundamental ideas 
of any other of the distinctive schools of 
Philosophy, but, on the contrary, as 
Measuring, Co-ordinating and Conciliat- 
ing all of them, with the exactitude of 
the Mathematical Spirit. As the Mathe- 
matics are the Measure and Regulator 
of all Substances, Spaces, and Times, in 
the External World, so the Subtle Spirit 
of Mathematics, as a Philosophy, will 
prove to be the Measurer and Regulator 
of all possible systems of Ontological and 
Cosmical Speculation. It holds in the 
firm grasp of a Single Analytical Gen- 
eralization all the different but related 
Antitheses, or Sets of Contraries, which 
have laid at the foundation of all the 
various philosophical doctrines, and some 
one of which must ever lay at the foun- 
dation of any doctrine. 

39. The Trinism of Universology is 
the Mikton (Mixed) of Pythagoras, but 
in that enlarged sense that it is the 



reconciliation of all Contradictions, Op- 
posite Elements, or Pairs of Factors, 
whatsoever ; hence not only of the Anti- 
theses within Systems, but of the Phy- 
sical and Mathematico-Logical Systems, 
— to which all others are reducible, — as 
between themselves also. 

31. As Xenophanes modulated espe- 
cially in the distinction between the One 
and the Many, one of the aspects of 
Unism and Duism, so did Parmenides in 
that between Being and Not-being, an- 
other of those Aspects. Heraclitus com- 
bined this Antithesis in the Trinism of 
Existence, in Perpetual Flux or Move- 
ment, which philosophers from him have 
denominated "The Becoming ;" (that 
which is perpetually coming to be, and 
ceasing to be). " He says that Strife or * 
Opposition is the father of all Things" — 
Polar Antagonism of Prime Ele- 
ments — " and that Harmony arises only 
out of the union of discords" (1). " He 
likens theUniverse to a river the waters of 
which are continually passing away ; and 
he says that no man can bathe twice in the 
same stream, because the stream is never, 



(1) Ferrier's Greek Philosophy. Yol. I. p. 114 



Cn. Ill] 



POLAE ANTAGONISM. 



161 



lowest and most Elementary and Abstract Presentation, and 
then in their subsequent presentations, higher np in the scale 
of Concreteness and Complexity, is then formulized, as a tech- 
nicality of Universology, in this phrase : 

The Polar Antagonism of Peime Elements. 

226. But while the One (1) and the Two (2) are thus Oppo- 
site to each other, they are, nevertheless, inseparably united 
with each other. It is impossible even to think One without 
thinking Two, since the One is One only by virtue of being 
separated from all other Ones, or at least from all else in the 
World of Being considered collectively as another One ; and 
Two, it is obvious, cannot be thought without involving the 
idea of One, since it is two Ones which are united to constitute 



even for a single second, the same. He 
says that a thing in separating itself irom 
itself unites" at the same instant " itself 
to itself ; that in going asunder it goes 
together ; and in going together it goes 
asunder ; in short — that Separation and 
Union" Duism and Unism " are insepar- 
able, and the same ; that Separation is 
Union, and Union is Separation" (1) — 

INEXPUGN ABILITY OF PRIME ELEMENTS 
(t. 226); CONVERTIBLE IDENTITY (t. 89) ; 

Terminal Conversion into Opposites 
(t. 83). 

32. "And, finally, giving to his doc- 
trine, which is that everything consists 
of antagonistic and heterogeneous ele- 
ments — giving to this doctrine its high- 
est or most abstract expression, he de- 
clares that everything is and is not;" 
— Something and Nothing or 1 ; O 
(t. 115); "a formula which, in modern 
times has been adopted by Hegel, and 
has proved the stumbling-block and rock 
of offence to all who have ventured on 
his pages." These points contain the 
whole of the philosophy of Heraclitus, 
" in so far as they have been handed 



down to us, and it is obvious that they 
merely repeat the same idea with very 
slight variations." (2). 

33. " The distinction between the Uni- 
versal Faculty and the Particular Fac- 
ulty in Man is expressed more particu- 
larly in his fragments," those of Hera- 
clitus, " than in those of any of the phi- 
losophers who preceded bim. The Uni- 
versal Faculty he calls Koinos or Zunos 
Logos" (Koinologicism) ; " the Partial 
lar he calls Idia Phronesis," (Idiaphro- 
nicism). " The Koinos Logos is evidently 
the quality or power common to all 
intelligence, the principle in which they 
all agree. The Idia Phronesis is evi- 
dently the quality or power peculiar to 
different kinds of intelligence. The one 
kind, the koinos logos, lays hold of 
absolute truth, as it is for all ; the other 
principle, the idia phronesis, lays hold 
of relative truth, truth as it exists for 
some, that is, for man considered as a pe- 
culiar," or particular, " intelligence." (3). 

34 " The substance of his ethical doc- 
trine is this, that man lives and acts 
rightly in so far as he acts in conformity 



(1) Fcrrier's Greek Philosophy. Vol. I., p. 113. 



(2) lb., p. 114 



(3) lb., p. 1ST. 



162 inexpugnability. [Ch. in. 

it Two. This act of separating the One from all other Ones, 
(or the fact of Separation "between them), in the one case 
and the act of uniting the two Ones, (or the fact of their Uni- 
tion), in the other case, is an instance of what is meant "by the 
Spieit of these lumbers, respectively ; since Separation is the 
Spirit of the number Two, and Uhition is the Spirit of the 
dumber One. What is meant is, therefore, that the Spirit 
of One and the Spirit of Two intimately and inseparably 
interfalend with, and co-inhere in, each other, notwithstanding 
then- mutual Polar Antagonist, or utter and equally in- 
herent difference of character. The corresponding relation of 
Intimate Unity between the corresponding Prime Elements of 
Being, the marriage between them from which there is no 
divorce, in the possibilities of thought even, is then formulized 
as the 

Inexpugnaeility of Prime Elements, c. 1-5. 

227. In the following Chapter, we shall pass to the con- 
sideration of the Entical Universe, or the Domain of Things 



Commentary t. 226. 1. The Universality and Scientific Fitness of 
Uktsm and Dtjtsm to include under a Single Generalization all of the Funda- 
mental Distinctions of Being will best appear by applying them to the Anti- 
theses or Sets of Contraries, upon which the different Schools of Philosophy 
have been founded, as these are exhibited somewhat in detail in the Accom- 



with the Koinos Logos, the Universal phronesis, when it is yielded to, binds 

Reason, in which he participates, but him down within the sphere of his 

which does not properly belong to him ; own selfishness, and makes him regard 

and that he lives and acts wrongly in so his own private advantage as the great 

far as he lives and acts in conformity and sole end of his existence. Thus 

with the Idia Phronesis, or that part of viewed ethically, the koinos logos may be 

his Nature which is more properly his called the great moral law ; the idia phro- 

own. The koinos logos, when its behests nesis may be called ' man's own conceit.' 

are obeyed, leads him away from his own Heraclitus thus seems to have been the 

private and personal aims ; it lifts him first moralist who identified man's true 

above the sphere of his own selfish inter- moral nature with the Universal Faculty 

ests, and teaches him to think of some- in man, and man's wrong and immoral 

thing far greater than himself : the idia nature with his Particular Faculty." (1). 



(1) Ferrier's Greek Philosophy. Vol. I., p. 138. 



Cn. III.] 



PARALLEL BASES OF PHILOSOPHIES. 



163 



Numbered; and shall establish the Scientific Analogy be- 
tween Number and the Kealities to which Number relates. 
It win therefore treat of the Analogues of Number, but not 
exhaustively, as new ones of these Analogues will be sub- 
sequently called up in treating of the Analogues of Form (in 
the Fifth and Sixth Chapters), and even farther on, in connec- 
tion with other subjects. On the other hand, some of the Ana- 
logues of Form will, from the intricate connection of the two 
subjects, be treated in anticipation, in the Fourth or next 
Chapter, in connection with Number. 



panying Annotation upon Text No. 204 (a. 12-33, t. 204). This Comparison 
is again effected, in a condensed way, in the following Table : 



TA.BLE 1. 



I. UNISM. 



LOYE (-f- Hate, Sub-duismal). 

Love (Philia, Attraction). 

The Fctl (To Pleres, plenum, Atoms). 

CArsE (Efficient). 

si:x*e. 

Being (The Ideo-Real). 
Tun Uniyebsal. 

The Pebmanent (or Unchangeable). 
The One (To Hen). 

The Unlimited (Apeiron, Jfonas, The 
Infinite). 



2. DUISM. 



WISDOM (+ Folly, Sub-unismal = Sim- 
plicity, as of the Simpleton). 
Hate (Xeikos, Repulsion) — Empedocles. 
Tue Empty. ( To Kenon, Vacuum, Spaces). J 
End (Final Cause). 
REASON. 

Not-Being (The Ideo-Unreal). 
The Paeticclab (Individual). 
The Evantscent (or Changeable) 
The Mant (Ta Polio). 
The Limit, (Pera.9, AoHstos Duas, The | 
Limiting, or Finiting Cause. ) 



> < 



> Sicedenborg. 



The Atom- 

isls. 
Hegel. 
Plato. 

Anaxagoms. 
Parmenidts. 
Xenophanes. 

Pythagobab, 



3. TRINISM. (To Mikton, The Mixed, The Limited, The Finite.)— Pythagoras. 

2. Each of these Antitheses is, indeed, itself, Universal, in a sense, and mav 
be made to cover the whole ground occupied by the others, by sufficiently 
stretching the signification of the Contrasted Terms. Each set of Contraries 



35. The body of the Universological 
System of Morals may be conveniently 
and shortly stated in this connection, 
somewhat technically as follows : The 
Predominant and Supreme Acceptance 
of, and the Consecration of the life to. the 
bjhests of Koinologirism, or the Truth 
as revealed in the Universal Reason, 



(Convergent or Unismal), and the free 
Subdorainani and Subordinate play of 
IdiaphronieUrn, or the Individual Con- 
ceits and Idiosyncracies of All, (Diver- 
gent or Duismal) ; — these two conjoined, 
mutually modulated and harmonized in 
a larger Compound or Complex Unity 
of the life, Composite, Uni variant, Trin- 



164 



HOMOIOMEKIA. 



[Ch. in. 



means, in fine, Unism and Duism in soiae Special Aspect or Domain, and em- 
braces, by implication, Untsm and Duism everywhere. None of these Couples 
are, however, convenient for the purposes of this larger conception of Universal- 
ity. The Love and Wisdom of Swedenborg, for instance, are the Unismal and 
Duismal Factors, respectively, in the Constitution of the Human Mind, of the 
Mind of Angels, and of God ; and, inasmuch as the full carrying out of Swe- 
denborg's doctrine (see Tulk) reduces matter universally to Mind merely, this 
would render Love and Wisdom true Universals, and the Universal Equivalents 
of what I mean by the Mathematical Designations Unism and Duism. But the 
Technicalities of the Universal Science should not be drawn from an occult 
doctrine, which requires itself, as yet, to be scientifically established ; besides 
which, it would at least be awkward, even if these premises were admitted, to 
talk of the Love-Principle or the Wisdom-Principle in Geometry, or Chemistry, 
for instance. It is the obvious dictate of Scientific Simplicity that our Ele- 
mentary Technicalities should be drawn from the most Simple, Elementary, and 
Obvious Domain, which, as has now been abundantly shown, is Number. 

3. Few of these Couples of Contraries are furnished, in Existing Languages, 
with any satisfactory Third Term, to denote their Composity or Mixed State. 



ismal. All of these three aspects, first 
in their Severalty, — including even their 
inversion in which the normally Sub- 
dominant is made dominant — and then 
reinverted and united, first in Theory 
and then Practically, constitute and illus- 
trate the Philosophy of Integralism in 
this one of its applications. 

36. " Anaxagoras contributed to Phi- 
losophy a doctrine, never heretofore very 
well defined or understood, under the 
name of Homoiomeria," sameness of parts 
(to their wholes). " It is discussed by 
Lucretius, in the first book of his poem, 
De Natura Bsrum. The statement is 
thus rendered in Cruche's translation : 

' For this it means ; that bones of minute 

hones, 
That flesh of flesh, and stones of little 

stones, 
That nerves take other little nerves for 

food, 
That blood is made of little drops of 

blood ; 
That gold from parts of the same nature 

rose, 
That earths do earth, fires fire, airs air 

compose, 
And so in all things else alike to those.' " 



For the statement of this doctrine as 
gathered from the writings of Sweden- 
borg, see Emerson's Essay on Sweden- 
borg. Swedenborg himself, in his Animal 
Kingdom, credits it to the early modern 
Physiologists of the times immediately 
preceding his own age. Anaxagoras also 
introduced into Philosophy the clear con- 
ception of Nous or Mind as the Unity or 
Oneness of Things, contrasting it with 
the Multifariousness of Matter and Ma- 
terial Phenomena. To him is due also 
the idea of Final Causes, or of a Deter- 
minate Purpose or Quasi-Purpose, in 
Creation, the basis of the Science of 
Teleology. There is, in each of these posi- 
tions, A Terminal Conversion into 
Opposites from the older views. The 
Ideal Standing-point is substituted for 
the Material One, and the Future is 
substituted for the Past. These changes 
coincide with each other. They are in 
the same Spirit, and mark an important 
advance in the evolution of ideas. 

37. The Sophists, in pursuance of this 
New Thought, made Man the Measure 
of the Universe ; but as they applied this 
sublime idea in its lowest and immoral 
sense ; Socrates arose, and it was his mis- 
sion to recall the World to the considera- 



ch. hi.] unism ; duism ; singlism ; pluralism:. 165 

The Mikton of Pythagoras is of this class. Swedenborg has End, Cause and 
Effect. The deficiency, where it occurs, will be supplied hereafter in the new 
Language, —Alwato. 

4. Unism and Duism must not be confounded with mere Sesglism and 
Pluralism in the vague sense of Unity and Variety {To Hen and Ta Polla). 
It includes this discrimination, indeed, as one of the Instances of its meaning 
or application, — the Indeterminate Sense. Deter minately, Unism and Duism are 
contrasted, not as Singular and Plural, but as One and Two; or as Odd and 
Even ; conducting onward to the Analogues of all the Definite Relations of the 
Higher Numbers, and of the different Classes of Numerical Series,— with Mathe- 
matical Precision, and in an Infinite Variety of Specific Development. 

5. It seems appropriate at this point to add some illustrations and practical 
applications of Unism, Duism, and Trinism, in their more general sense, as 
Constituent Elements within Determinate Spheres. This has been in part done 
already, in regard to Society, by characterizing Unism as Convergent Indi- 
viduality, or the Centralizing Tendency in Collective Human Affairs, repre- 
sented pivotally by a Monarch, Pope, President, Chief, Leader, Boss, or other 



tion of the claims of Virtue ; or of that 
which is highest and best in man, as 
distinguished from his inferior nature. 
Sensation, according to Socrates, (as ex- 
pounded by Ferrier), is peculiar or single; 
that is to say, it is of the Unismal char- 
acter. Each sensation or impression, as 
of pleasure or pain, is itself and noth- 
ing else or more than itself. "The pain 
I feel from the prick or scratch of a pin 
is that peculiar pain only." It is not 
another case of pain, either similar to or 
different from the pain which I am 
actively feeling." " But when you think 
that pain, you do not think that pain 
merely, you think other pains as well." 
That is to say you compare Sensations ; 
you introduce a Thought-line of Rela- 
tion between them. Thought is, there 
fore, not, like Sensation, peculiar, but is, 
on the contrary, universal, in* Kind. 
The first step from Singleness to Plural- 
ity, extending to Infinity or Universality, 
is taken when ice go from One to Two, or 
from the Single Point or Thing to more 
Points or Things than the one, as we 
always do and must in every case of 
Comparison or Relation. Thought or 



the whole Intellectual Process is the 
Perception of Relation and nothing 
else, (1), the Sensation itself being taken 
as Entity. It is always therefore a pro- 
cess of Comparison, and is this element- 
arily or primarily between Two' Points 
or Things (or Properties or other Rela- 
tions even). Hence Thought is Duismal, 
as Sensation is Unismal. As Thought 
is thus an interposed Xmc-of-Relation 
between Points ; so Sensation is by anal- 
ogy the Point or Points to which the 
Line is related, that is to say, it is the 
Stimulus or Stimuli, the prick or pricks 
of unrelated Impression upon the Sensi- 
tivity. Sensation and Thought are there- 
fore as One (1) to Two (2), in the realm 
of Number, and as Point to Line, in the 
realm of Form. Sensation, Point, Unit, 
and all their Analogues, I denominate 
Entical ; Thought, Line, Duad and their 
Analogues, I denominate Relational. 
This is an exceedingly deep and valuable 
mine of Analogy to be wrought more in 
detail at our leisure, but which can only 
be indicated here. 

• 38. The Sophists had held, and after 
them all Sensationalists or Experiential- 



(1) Vestiges of Civilization, p. 42 and passim. 






GOVERNMENTAL ILLL T STKATION. 



[Ch. Ill 



head of Organization and Movement ; J)uism as Divergent Individuality, 
ending in the Sovereignty of the Individual, the last word of Democracy ; and 
Trdtism: as the Composity and Balanced Vibration between the former two ; the 
Universological or Pantarchal Theory of Government, (t. 56; Note, a. 23, t. 204). 
6. But perhaps the most simple and appreciable popular illustration of 
TTnism, Duism, and Trinism may be derived from the art of printing. Books 
have been printed from Blocks of type-forms, in China, for at least two thousand 
years ; and yet we date the Invention of the Art of Printing properly so called 
a few hundred years back, and attribute it to Faust or Guttenberg. In what 
does the difference consist ? What is the characteristic Element in this new and 
true and Effective Art, which has given a new impulse to civilization, and 
almost revolutionized the world ? It all consists in the simple idea of cutting 
the Mode into little Mocks, each one containing but a single type-form or letter, so 
that when they have been used in one combination or relation, tbey can be 
separated, changed and recombined at will. It consists, in other words, of 
Individualizing the Types, or of introducing the Principle of Individuality, and, 
as it were, of free Autonomy, among them, instead of the Fixed Unity of rela- 



ists hold to this day, that Thought is, 
therefore, a Secondary and Derived, and 
not an Original and Primitive, far less a 
Governing and Paramount Element of 
Mind. This is saying that the Line-of- 
Intervention between two given points 
is suggested to the mind, or generated as 
a Line, by the previous existence of the 
Points. Such is undoubtedly the fact in 
one aspect of the subject, that is to say, 
when the attention is first directed to 
the Points. The Element Line is then 
accessory to, and dependent upon the 
Element Point. This is the Natural 
Order ; but it is equally true that a Line 
first apprehended in thought, or to which 
the Attention is originally directed, 
posits or generates the Points which are 
its ends, and between which it inter- 
venes ; and that in this case of Reverse 
Order, — the Logical Order,— the Ele- 
ment Point is accessory to, and dependent 
upon the Line-Element. And, here, that 
is to say, for all the purposes of Tran- 
scendental or Pure Science, as the case 
is also in Geometry, The Point (with the 
Line accessory) plays a very subordinate 
part, and the Line (with the Point acces- 
sory) plays the governing and important 
part. The case is the precise scientific 



Analogue of the two kinds of Truth, 
Particular and Universal, insisted upon 
in the commencement of this Annota- 
tion, (a. 3-16, t. 204). The Point with 
its adjunct Line is the Analogue of Par- 
ticular Truth, as it is of Sensation, (or 
Quality, or Substance) : the Line with its 
adjunct Point is the Analogue of Uni- 
versal Truth, as it is of Thought, (or 
Quantity, or Form). 

39. This exceedingly important Ter- 
minal Conversion into Opposites, the 
counterparting of the Natural Order of 
Conceiving the Evolution of Mentation 
by the Logical Order of the Conception of 
the same process, has been partially de- 
tected by Prof. Ferrier, and as ably ex- 
pressed as it could well be without the aid 
of Scientific Analogy to illustrate it. The 
following is his account of the matter. 
It will be seen that he goes to the extreme 
of denying the Natural Order : 

40. " This * Something more'" than Sen- 
sation, which is the essence of Thought, 
" has been designated by the names of 
Class, Genus, General Conception or Con- 
cept, or Universals Now these terms, 

according to the meaning which we 
attach to them, are either very mislead- 
ing, or they throw much light on the 



Cn. III.] 



PBINTIUG ILLUSTRATION. 



167 



tion, or of Indissoluble Connection, which previously existed; and, inasmuch 
as the Simplest Instance of Such Division, — illustrative of every Other Instance, 
—is the Division which intervenes between any two types, this Individuality - 
Principle, as a Principle, or as tie Simplest Form of such Individuality ■, is appro- 
priately denominated Dtjism ; while the Principle of Fixed Unity from which 
the Types are rescued by this Duism is, with equal propriety, called Unism. 
The solid block retains still, however, its own special class of advantages, as in 
in the case of wood-cuts and the stereotype-plate. The whole Furniture of 
the Printing-Office with its Movable Types and its Solid Blocks included, and 
collectively viewed, then illustrates the Composite Principle, or Trinism, com- 
pounded of the Unism and the Duism in the larger Unity of a Complete Equip- 
ment. Even the Movable Types come into a Temporary Unity, and are firmly 
bound up by an iron " chase," when they are destined to be used collectively,— 
and their single use is very limited. They have, however, the immense advan- 
tage that they can then be " distributed," and pass freely into an infinite variety 
of new combinations. This is like the soldiers of a republic where there is no 
standing army, who assemble and come under military discipline for the emer- 
gency, and afterwards disperse to their several occupations in the other rela- 



Suhject, viz., the Nature of Thought, 
which we are at present considering. 
These expressions, as usually under- 
stood, are held to express merely one of 
the modes in which Thought manifests 
itself, its other mode of manifestation 
being its apprehension of Particular 
Things or Singulars. Having apprehend- 
ed these, in the first instance, Thought 
is then supposed to fabricate Classes or 
General Conceptions, or Universals, by 
means of Abstraction and Generaliza- 
tion, that is by separating the qualities 
which things have in common from the 
peculiar or differential qualities which 
they have, and by giving names to these 
common qualities, which names (names 
such as man, animal, and so forth) are 
significant of the Classes to which the 
things belong. TJiat Doctrine I regard 
as exceedingly misleading. It is the doc- 
trine taught in all our Logics and Psy- 
chologies. But I regard it, nevertheless, 
as erroneous in the extreme , erroneous 
for this reason, that it deceives us as to 
what Thought is in itself; blinds us as to 
its true nature. 



41. " It seems to me that Thought 
begins absolutely with Classes, General 
Conceptions, or Universals, and that it 
cannot begin otherwise. Thinking is, 
in its very essence, the apprehension of 
Something more than" and different 
from "the Particular ; and, therefore, 
to represent it as dealing in the first in- 
stance with The Particular merely, is to 
represent it as being what it is not its 
nature to be. To think is precisely not 
to think of any singular thing exclu- 
sively, but to think it as an instance of 
what may be again, and again, and again. 
Every Thought transcends the particular 
object thought of; and that transcend- 
ence is not one mode in which Thought 
operates ; it is the only mode ; it is 

Thought itself in its very essence I am 

convinced that Thought begins by re- 
garding the pain" for instance " as one 
of a class; begins by thinking something 
more than the particular pain itself, and 
that that something-more is a Class, a 
Genus, a Conception, a Universal, or, in 
the language of Plato, $ui Idea." (1). 

42. This account of the matter is cer- 



(1) Ferrier's Greek Philosophy. Vol. I. pp. 231, 233. 



163 



SENSATION, POINT ; THOUGHT, LINE. 



[Ch. III. 



tions of life. The Movable Types thus -illustrate Unism, Duism, and Trinism. 
in their own Evolutions. The solid Blocks, the Movable Types, and the Com- 
bination of these two as Furniture, do the same, as just shown, in a larger 
sense. Finally, if we consider more attentively the Single Block or Type, (unis- 
nial from the other points of view), we shall still find (in a more minute sense) 
the presence of these same three Inexpugnable or Omnipresent Principles. Thus 
the block or type (or any single object) is, in itself, one only ; and in that aspect 
it is Unismal ; but at the same it is sundered or severed by Limits from all 
the others (or from all other objects) ; and this aspect of the subject, by which it 
is made a one object, and which cannot be set aside in considering it, is Duismal ; 
the reunited aspect of the Object after this analysis of its Constituent ideal 
Elements is then Tresismal. If, still more metaphysically, we were to enter 
upon the consideration of the Composition of the very Substance of the Single 
Object, we should find nothing else down to Infinity, as we pursued the Analy- 
sis and Synthesis, but these three Principles, in new and varying manifesta- 
tions. It was in this sense that Pythagoras saw, somewhat dimly, no doubt, 
that all things are reducible to the Spirit of these Elements of Number. 



tainly correct in The Absolute ; that is 
to say, regarding Sensation and Thought 
as wholly separable from each other, 
which in 'point of fact they never are. 
Yv'hat we have therefore to do practi- 
cally or in the Relative is to distribute 
Mentation, a compound process made up 
of the two abstract Elements, Sensation 
and Thought, but never completely sep- 
arable into them. The actually correct 
distribution is then into 1. Naturismal, 
Arbitrismal, Esperientioid or Feminoid 
Mentation, proceeding in the Natural 
Order, from Sensation as Principal to 
Thought as Accessory, represented by 
the numerical formula 1 + 2 ; and 2. 
Scientismal, Logicismal, Reflexionoid or 
Masculoid Mentation, proceeding in the 
Logical Order, from Thought to Sensa- 
tion, represented by the numerical for- 
mula 2 + 1. It is the latter which is 
specifically connected with Pure or Tran- 
scendental Science, and which is para- 
mount, from the Scientific Point of View. 
It is allied with Abstract or Exact Sci- 
ence, as the other species of Mentation 
is alhed with Natural and Observational 
Science generally; or with Natural Phi- 



losophy. The same ground is traversed 
in each Order of Investigation, but in the 
opposite direction, with the same result 
in a sense, but of a different character, 
through the intervention of the principle 
of Mere Preponderance. The One 

(1) takes the lead of the Two (2) in 
one form of the Composition of the 
Three (3). In the other form the Two 

(2) predominates over the One (1). 

43. Again, "The Mind is free and 
active when it thinks ; it is compelled and 
passive when it feels." (1). Hence men 
are said to be enslaved by Sense, by 
their Senses, by their passions, etc. 

44. Sensation finding its Analogue in 
the Point, and Thought in the Line, let 
us reason from this Analogy a step far- 
ther. In the finest Analysis it may be 
assumed, in contravention of the prima 
facie appearance, that it is impossible to 
think the Point, that is to arrive, in the 
Mind, at the conception of a Point, prior 
to having the conception of Lines or a 
Line ; thus that we must first think the 
Co-ordinates or Converging and indicat- 
ing Lines which determine the locality 
of the Point in the imaginary space which 



(1) Ferrier's Greek Philosophy. Vol. I. p. 237. 



Ch. Ill] 



REGENERATIVE FUNCTION OF THOUGHT. 



160 



is to contain it ; that we must at least 
assume in thought one such Thought- 
line along which the Mind passes, as it 
were, from its own ideal position to that 
at which the Point is posited. Granting 
this assumption which is one of the 
necessary aspects of the subject, and the 
Conception of Point is then subsequent 
to, and dependent upon, the Conception 
of Line ; that of Thing subsequent to, 
and dependent upon, that of Law ; Crea- 
tion, to the Scheme of Creation in Pure 
Ideal ; Origins in Time, to Final Causes 
in the Perfectibility of the Future ; 
Sensation, to Thought ; Sensationalism, 
to Idealism ; Materialism, to Spiritual- 
ism ; Common-place Conceptions, toTran- 
scendental ones, and, in a word, Primitive 
Natural Conditions, to the Ulterior Sczen- 
tized Divine Social Code. Hence, the 
Whole Historical Evolution of Being in 
Time (Temporology) is inferior and sub- 
ordinate to the Logical Evolution of 
Being in Space (Spaceology) ; this last 
being peculiarly the domain of Uni- 
versology, or the Universal Logic, as 
contrasted with Systems of Practical 
Philosophy based on Historical Data. 

45. It was then the point of the de- 
monstration implied m the reasoning of 
Socrates that, while Sensation is the 
Phusis or Nature of Man, it is only his 
Lower or Inferior Nature, and that 
Thought is a Higher or Superior Nature 
in Man, — and so entitled to govern. It 
also appears upon further reflection that 
the Typical or Governing Manifestation 
or Department of Sensation is Sensuality, 
which is Vice [the Scriptures abound in 
this doctrine] ; and that the Typical or 
Governing Manifestation of Thought is 
the Apprehension of Truth, which, when 
applied in Action, is what we mean by 
Right ; and the practice of which is Vir- 
tue. It is the function, therefore, of 
Thought, or the Intellect.to regenerate 
Sensation ; to elevate it from Sensuality 
to Sentiment, culminating in the love of 
Truth and Right ; or, in theological 
phrase and form of conception, to " the 

19 



Love of God." The Intellectual percep- 
tion of Right, reinforced by the regen- 
erated Sentiment, which is the Love of 
the Right, is then Righteousness, which 
is the highest of religious endowments. 
We find herein the ntxus between In- 
telligence or the enlightenment of the 
intellect, and Morality or Goodness. 
Hence the Socratic axiom, — which can 
only be accepted with the above modi- 
fications, — Tliat all Virtue is Knmcledge, 
and that all Vice is Ignorance. 

46. Plato developed the Socratic per- 
ception of the Priority and Superiority 
of Thought over Sensation into his pecu- 
liar doctrine of Ideas, as the pre-existing 
Types and Models of all Sensible Objects 
or Things. The moral affiliation of the 
idea took, however, a different develop- 
ment. Prof. Ferrier proceeds to show, 
in further exposition of Socrates, that in 
the lowest sensuous development of Mind 
there is no true Self-Consciousness ; that 
in order to the existence of a true Self- 
Consciousness, the Self must be thought 
as well as felt, or instead, rather of being 
fell ; thought apart from all other Selves, 
and yet into relation with all others, by 
discrimination and comparison, which 
the animal, the child, and even those 
untrained in thinking among men, can- 
not do ; that this true Self-Consciousness 
(along with the abstract understanding 
of Truth and Right) leads, and is the only 
thing that can lead, to a true Sympathy, 
beyond the mere animal instinct of herd- 
ing, and so lays the foundation of true 
Social Organization ; that there is and 
can be no true sympathy, and no true 
basis of Society, except as grounded upon 
Thought, and a developed Self-Conscious- 
ness or Personality in the Members of it ; 
the clean-cut discrimination of Self in 
comparison with other Selves ; the un- 
derstanding of all relationships, affini- 
ties and repulsions., duties and rights ; 
and, in a word, of the Laws of a true 
Societary Organization, or of the Divine 
Social Code. Ferrier need not be held 
responsible for all of these conclusions, 



170 



SPIRITUAL MISSION OF CHRIST. 



[Ch. III. 



but sucli is the truthful logic of his rea- 
soning on this subject. 

47. Consider now that every Actual 
Line drawn, for instance on paper, or 
thought of in the Mind, is produced or 
continued, in the rational nature of 
things, outward to infinity ; that every 
real Line, therefore, has a Ghostly Line 
emanating from it, vague, intangible, 
and unreal, or only half-real, but infinite. 
These Ghost-Lines, emanating from (or 
else preceding and causing) all real lines; 
interblending, crossing each other at all 
angles ; almost impalpable even to the 
thought ; are the Analogue of Spirit, as 
the Actual Lines are the Analogue of 
Thought. Level and Straight Lines are 
the Analogues of Truth and Right. The 
Ghost-Lines emanating from such Lines, 
are then the Analogues of " The Spirit 
of Truth." But, in a minor sense, all 
Lines give off their " Spirit "-emanation ; 
still less sensibly every Point serves, by 
its radiation, also to emane Spirit ; but 
the Radiations are Lines, and so it is 
only through the Line- (or Logos-) Prin- 
ciple that the Point can diffuse itself into 
Eeing, The " Spirit" from Lines even 
in their confusion, having in them al- 
ways something of Straightness or Truth, 
(such being the essential Nature of Line), 
is then regenerative in its influence upon 
mere Points, tending to bring them into 
some degree of Harmony or Order. [For 
Lines keep in mind Thought ; for Ghost- 
Lines Spirit; and for Points Sense or 
Sensation ; and finally for the Ghost- 
Lines which emanate from, and prolong 
Level and Straight-Lines, which are the 
Analogues of Basic Sciento-Philosophic 
Thoughts, or the Primordial Principles 
of Being, keep in mind " The Spirit of 
Truth"]. 

48. It was the Mission of Christ in 
Judea to announce especially, and to 
lead in, the Spiritual Dispensation of 
human affairs, and to carry over thereby 



' the Socratic idea of Morals, from Knowl- 
edge merely, of the True and the Right, 
to a conformity in the Heart or Senti- 
ment (Sensational), with the True and 
the Right ; to announce and to lead in, 
in other words, the Spiritual Regenera- 
tion of Man. Continue in mind the 
idea that "Spirit" is the Emanation 
from Thought, as Ghost-Lines are so 
from Real Lines ; and in view of the pre- 
ceding explanation let us now interpret 
some of the words of Christ. While in 
the act of preaching Regeneration to Ni- 
codemus, he affirms, " The Spirit blow- 
eth where it listeth, and ye hear the 
sound thereof, but ye cannot tell whence 
it cometh, nor whither it goeth, so is every 
one that is born of the Spirit." (1). We 
say habitually that such or such a thing 
is " in the Wind" or " in the Air," when 
it is an idea which comes vaguely to us 
merely. Even this " Spirit" which ema- 
nates vaguely from the Inherent Wis- 
dom or the Divine Logos, was truly held 
by Jesus to be capable of a regenerating 
influence over the Natural or Sensuous 
man. Such has been and is the Sen- 
timental Regeneration which has occur- 
red in the experience of Christians. But 
Christ was apparently aware, and meant 
also to intimate, on another occasion, 
that there was in reserve for humanity 
another and higher kind of Regenera- 
tion, to be effected through a " Spirit" 
of a somewhat different character ; name- 
ly as we may now say, the Emanations 
from Level and Straight Lines ; the 
foundations, beams, and corner-posts of 
the New Jerusalem ; as against the ema- 
nations from the Congeries of Confused 
Lines generally — mystical and inspira- 
tional teachings. This he distinctly de- 
nominated, not " Spirit" merely, but 
" Tlie Spirit of Truth" He declined to 
attempt this higher teaching, to minds 
so little developed as those then in the 
world, and spoke of it, by personification, 



(1) John ir. 8. This -was mysticism only to be understood through Inspiration, Intuition and Im- 
pression. 



CH.III.] 



MYSTERY ; BABYLON THE GREAT. 



171 



as of some One who was to come after 
him His memorable words on this sub- 
ject are, " I have many things to say 
unto you, but ye can not hear them now. 
Howbeit, when He, the Spirit of 
Truth, is come, He will guide you into 
All Truth;" [Scientific and Moral.] 
Tins is no less broad than the claim of 
Universology itself; "For he shall not 
speak of himself, but whatsoever he shall 
hear that shall he speak." This seems 
obviously to foreshadow the impersonal 
character of Universal Science, the Ab- 
solute Spirit of Truth, as contrasted with 
the Personal Claims and Averments of 
all the previous "Guides" of doctrine, 
not even excepting his own position as 
then assumed in the world. It is the 
foreshadowing, in other words, of the 
Supersedure (in predominance) of the 
Arbitrisrnal by the Logicismal Regime, 
in human affairs : and " He will show 
you things to come." Prevision is the 
distinctive characteristic of Science ; it 
is prophecy made certain. "He shall 
glorify me ; for he shall receive of mine, 
and shall show it unto you." The true 
and perfect Intellectual Dispensation, 
when decisively and triumphantly in- 
augurated, will, instead of condemning 
or depreciating the Sentimental Moral 
Regeneration inaugurated by Christ, as 
the Fragmentary and Imperfect Intellec- 
tual Development of the past has in a 
measure done, will glorify Christ by 
magnifying the importance and essential 
necessity of his doctrine and life. (c. 
30, t. 136). It will also receive of the 
things which are his, as in the instance 
now before us, and will expound them, 
or show them to the world. " All things 
that the Father hath are mine : therefore 
said I that he shall take of mine, and 
shall show it unto you." Christ as the 
Love-man, the personal representation 
and embodiment of Divine Love, or Sen- 
timent in its highest form, (the Spirit- 
ually regenerated Sentient Nature), pos- 
sesses, in right, everything which there 



is inherently in Being, even in the Mas- 
culoid and Senectoid Hypostasis of Divine 
Being. Wisdom, while it governs, is 
still the Servant of Love. It can do no 
other, therefore, than to take and mani- 
fest the riches of Love. (c. 1-3, t. 58). 

49. It results, nevertheless, that there 
is something higher in the prospective 
development of the Human Race, than 
Proto-Christianism, or the First Form of 
Christianity, could propound. It results 
also that all Mystical, Merely Symbolic 
and Ordinary Spiritualizing Methods of 
teaching, whether employed by Christ or 
any other teacher, — Inspirational, In- 
tuitional, Impressional, — were and are 
merely provisional, prophetic, adumbra- 
tive, and preparatory for the Higher 
Dispensation (Deutero-Christianity). The 
Ultimate, and Perfect, and Precise Com- 
prehension of the Operation of Spiritual 
Laws, and of the Mode of Spirit-Life, and 
of the related subject of Human Destiny, 
must be derived from a Reflection cast 
by the achieved discovery and completed 
understanding of the Laws of the Ex- 
ternal-Material, and of the Intellectual- 
Rational Universe. This must be re- 
vealed to the Intellect through Science, 
carried down by Radical Analysis to Uni- 
versals, and then, from the foundation so 
laid, up, by an Infallible Synthesis, to 
the full proportions of the Scheme of the 
Universe. It is in this way that the 
Abolition of Mystery, prophesied of in 
the Scriptures, is destined to occur. 
"And upon her forehead was a name 
written, Mystery, Babylon the Great, 
the Mother op Harlots and Abo- 
minations op the Earth." " And 
after $hese things I saw another angel 
come down from Heaven, having great 
power ; and the earth was lightened with 
his glory ; and he cried mightily with a 
strong voice, Saying, Babylon the Great 
is fallen, and is become the habitation of 
devils, and the hold of every foul spirit, 
and a cage of every unclean and hateful 
bird." (1). 



(1) Revelation xvii. 5, and xviii. 1, 2. 



172 



SYMBOLISM OF THE APOCALYPSE. 



[Ch. III. 



50. Observe "here tlie word, egeneto^ 
HAS become ; not that it was so while 
this Mystery was the best that was 
known in the world, and a proper adap- 
tation to the infancy of the race; but 
from the time when the Light of the 
Pure Reason shines in the world ; " when 
the earth is lightened by his glory;" 
there is no salvation out of the pale of the 
Regenerate and New Catholic Church; 
that is to say, in the continued rejection 
of the Truth as revealed to the Intellect 
through the medium of Science. As to 
the old Babel or Babylon of dogma, 
bigotry, dubious faith, conflicting creeds, 
and persecuting opinions, it has from 
that time become "the habitation of 
devils and a cage of every unclean and 
hateful bird ;" " a mass of rottenness 
and corruption to be deserted with the 
utmost speed ;" The " Other Voice from 
Heaven" in respect to her is : " Come 
out of her, my people, that ye be not 
partakers of her sins, and that ye receive 
not of her plagues." (1). The sudden- 
ness of the collapse of the old system of 
doctrines, and of the methods of their 
inculcation is also strongly put. " There- 
fore shall her plagues come in one day, 
death, and mourning, and famine ; and 
she shall be utterly burned with fire ; 
for strong is the Lord God who judgeth 
her." (2). So again : " For in one hour 
so great riches has come to naught." (3). 

51. The whole Church, in common 
with Swedenborg, gives a symbolic in- 
terpretation to the Apocalypse ; for it 
will of course admit of no other. (He, 
indeed, affirms as much of the whole 
Scripture Narrative). Swedenborg in 
turn, in common with nearly all Protes- 
tant commentators, makes the Babylon 
of the Apocalyptic Vision to signify the 
Old Catholic or Roman Catholic Church. 
I apply the same interpretation, only 
more radically, to the whole Feminoida- 
Infantoidal Dispensation of the Past, the 



Proto-Societismus (c. 24, t. 136) founded 
on Tradition, Inspiration, vague guesses 
and Mystery of all sorts, in the place of the 

KNOWLEDGE OF ABSTRACT TfiUTH, and 

the love of IT as a basis from which 
to proceed to its determinate applica- 
tions, in the construction and adminis- 
tration of the Individual Life, and of all 
Social Affairs. By Babel or Babylon is 
therefore here meant the Primitive In- 
coherence or Confusion of all Human 
Affairs, as a State or Condition of Things 
prior to the Scientific discovery of the 
Laws of Order and Harmony in the 
world. By such discovery the Old and 
Incoherent Order is in fact instantly (in 
a day or in an hour) blasted, or affected 
by the cause of its rapid prospective dis- 
solution, however it may for a time 
linger and retain an apparent and nom- 
inal existence. The old Co-Matrix of So- 
cial Gestation, like any other Placenta, is 
destined to be cast aside and to go into 
decay from the instant of the true Birth 
of Humanity through the Unification of 
Intellectual Perceptions ; for it is Science 
which addresses itself to the Universal 
Faculty in Man, and the achieved 
Unity of the Sciences will complete 
the argument as addressed to that faculty. 
Faith, Inspiration, Subjective Personal 
Illumination, and all other appeals, ad- 
dress themselves to the Particular Facul- 
ty in Man, and could only achieve, there- 
fore, Sectarian and Fragmentary results — 
as Methods of Knowing — however much 
they may continue to serve, in various 
ways, for the culture of the Individual 
Soul. In another sense, however, all the 
leading Doctrines of all the Religions or 
Sects of the Past or now extant, will be 
rescued, reburnished, and reconciled or 
adjusted in the Scientized character, the 
Faith founded in Knowledge, of the 
Universal Church of the Future. 

52. It is by no means meant that all 
Knowledge is instantly opened up to the 



(1) Revelation, xviii. 4. (2) lb., 8. 

logical Exposition of the Apocalypse. 



(3) lb., 17. See also the forthcoming Universo- 



Ch. III.] 



LOGICISMAL AND ARBITRISMAL REGIME. 



173 



world througli the discovery of Uni- 
versology ; but that the central knowl- 
edge is had, from which it becomes pos- 
sible to proceed outwardly, upon any 
radius, in an orderly manner, to the in- 
vestigation of any given point (t. 183) ; 
so that the acquisition of any particular 
knowledge within the legitimate scope 
of the intellectual faculty is merely a 
matter of time, and of the requisite ap- 
plication (t. 183) ; and that, hence, who- 
soever chooses, hereafter, to remain in the 
old Babel or confusion of ideas, mill be 
plagued icith the plagues which are de- 
nounced upon her. The clear demonstra- 
tions of those who see the light will be 
gall and wormwood to all such, and a 
just retribution for the hindrances and 
wrongs which the Mystical teachings of 
the Past have heretofore thrown in the 
way of the Reason. Savonarola, Gali- 
leo, Bruno, and Servetus will be amply 
avenged. " Reward her even as she 
rewarded you ; and double unto her dou- 
ble according to her works ; in the cup 
that she hath filled, fill to her dou- 
ble." (1). Only that the tortures inflicted 
by the Light of Intellectual Truth will 
vex the Mind and Spirit, and not the 
bodies of men The New Order will be 
the final and complete triumph of the 
Logicismal over the Arbitrismal Regime. 
53. The writings of Emanuel Sweden- 
borg are a Semi-intellectual, Semi-mys- 
tical, and partial, illumination of the 
Spirit and meaning of the Older Scrip- 
tures and Philosophies. They are, as it 
were, halfway-ground between the ear- 
lier Mysticism and Universology. The 
writings of Tulk and James are then 
another halfway-stage between Sweden- 
borg and the Scientific comprehension 
of Spiritual Laws. All of these specula- 
tions will likewise undergo modification 
and a new exposition from the Light of 
a Purely Intellectual Revelation. The 
6ame will happen for the great mass of 



related philosophies which have been 
evolved from Modern Spiritism. 

54. Thought is then pre-eminently 
The Man, as held by Socrates, and n:>t 
mere Sensation, as held by the Sophists. 
The Straight Lines and Levels and Per- 
pendiculars of the Mythical Cubic city 
seen in the Apocalyptic Vision descend- 
ing out of Heaven, symbolize those Fun- 
damental and Regulative Lines and 
Exact adjustments of Thought, which 
are at the same time the Laws of Uni- 
versal Being, and the Principles of the 
Universal Science — The Axes or Axio- 
mata of Being. As the Laws and Mea- 
sure of the city representing Human 
Society, so they are the Laws and Mea- 
sure of Man, and especially of Man as a 
Spirit or Rational Being superior to 
sense — in other words, an Angel. Man 
is therefore, still, only in a higher sense 
than that of the Sophists, the Measure, 
while he is also the Measurer, of the Uni- 
verse. This was testified to by John, 
the Revelator, in these words : " And he 
measured the wall thereof, an hundred 
and forty and four cubits, according to 
the measure of a man, that is, of the 
Angel." (1). 

55. The kind of Truth which is thus 
identical with Thought, and with the 
Measure of the Universe, and with Mind, 
and with Man as the Measure or Mea- 
surer (c. 1, 2, t. 96) is, of course, as will 
now be understood, Sclf-Ecidcnt, Neces- 
sary and Universal Truth. In other 
words, it is Axiomatic, when rightly 
brought before the attention of any com- 
petent mind, or of all such minds. I am 
not unaware that some philosophers 
have denied that there is any truth 
which is absolutely axiomatic. Edgar 
A. Poe, in a Philosophical Treatise en- 
titled Eureka, has thus denied the exist- 
ence of Axiomatic Truth in the absolute 
sense, and J. Stuart Mill, in his recent 
" Criticism on Sir Win. Hamilton," docs 



(1) Revelation, xii. 17. See farther, my forthcoming Exposition of the Apocalypse. 



174 



AXES, AXIOMS, AXIOMATA. 



[Ch. HI. 



nearly the same. This extremism finds 
its parallel in the denial that there 
is, in the Absolute, any such direction as 
Up or Down (a. 11, c. 32, t. 136). 
To discuss it here would lead me too 
far awa y from the present purpose ; es- 
pecially as, however, in the Absolute 
the issue might result, the distinction 
relatively, and for all practical purposes, 
between Universal Truth and Particular 
Truth, so ably elaborated by Professor 
Ferrier, would remain intact, and no less 
radically important. The Absolute of 
Philosophy being, in strictness, a region 
where all distinctions are wiped out of 
existence, we must necessarily return 
to the Relative whenever we would dis- 
criminate anything whatsoever ; and 
hence for the terms Absolute and Piela- 
tive as applied to different classes of 
Truth after the manner of Prof. Ferrier, 
the terms Absolutoid and Relatoid might 
better be substituted. 



56. The doctrine of Divine Spiritual 
Influx and of the consequent regenera- 
tion of the human heart, and the other 
cognate doctrines of Christ, reinforced 
and modified by the Greek learning and 
philosophic tendencies of Paul, and by 
the Platonizing . Transcendental Philo- 
sophy of John, and still later of the Neo- 
Platonists, have formed the burden of 
Christian Theology and of Christianism, 
as an influence and drift of development 
in the world. We need not here pursue 
further the growth of Philosophy. All 
the modern systems are radicated in 
some one of the ancient Greek Philoso- 
phies which we have passed rapidly in 
review. At another point the divergence 
from Plato towards Philosophy, and from 
Aristotle towards Science, as brought out 
under subsequent culture, will receive 
some additional notice ; and other features 
of the subject will from time to time oc- 
cur in the Commentary and Annotation. 



CHAPTER IV. 



Text. Analogy between Number, Being, and Form, p. 176 Arithmetic, Geometry, Analysis, 
177. Numerology; Morphology, 178. Exposition of Crucial Schema of the UNrvEBSE, 182. 
Clefs 1, 2. 3 5 Aijsteact-Conckete, Abstuact and Concrete, Sciences of Spencer, 1S3. Point, 
Number; Line, Form, 190. Substance, Limitation, 190. Naturo-Metaphysic, Sciento-Philos- 
ophy, Arto-Pbilosopby, 192. Something, Nothing ; Wholeness, Partness (Half-ism), 193. The 
Relative and the Absolute, 194 Clefs ; Notation, 195, 213, 215, 217, 242, 246, 261, 262, 
267, 26S, 269, 285, 298, 299, 309, 312, 313, 335, 337, 339. Astronomic Illustration; A Temple 
or an Edifice, 200. Distribution of Exactology, 206. Careers, 208. Stories (Fr. Etage*), 205. 
Distribution of Echosophy, 214. Distribution of the Pneumatismus, 217. Of the Anthropismus, 
218. Of the Fractionismus, 221, 226, 246 Subjectiyismus and Objectivismus, 223. Entity 
and Relation, 225. Steuctubology and Systematology, 225. Subjectivismus of the Echosoph- 
ismus, 227. Co-Existences and Co-Sequences, 228. Bi-Lateeal Symmetry, Sexual Mate- 
hood, The Sociological Question, 229. Dlalectic, 225. Indeterminismus, 236. Vander Weyde's 
Distribution of the Sciences, 233. Geneealogy and Specialogy, 240. Distribution of Natueo- 
Metaphysic, 241. Speculology, 243, 249. Ontology, 244. Echosophy and Philosophy distributed, 
245. Theology — Aebitbismology and Logicismology, 246 ; Analogues of, governmentally, 24-8. 
Appetism, Charm, 248. Unitarianism, 243. Cosmolosical Conception : Psychological Dif- 
ference ; Ontological Faith, 250. Instinctual, Dialectical, Elaborate, Cosmological Conception, 
255. Realism; Constructive Idealism; Pure Idealism, 255. Tellubology : Meteorology: 
Ueanology, 256. Classiology, Regaology, Stabiliology, 257. Mineealogy, Yegetalogy, Ani- 
malogy, 253. Self-Consciousness— Ferrier, 259. The Absolute Conscious Ego, God — James, 
260. The Cosmical Conception — Masson, 261. Nihilism, Pantheism, 261. Hegel, on Limit, 263, 
265, 206. The Swing of Mind, 264. Thesis, Antithesis, Synthesis, 268. Inaccuracy of these 
terms, 270; Rectification — Thet, Antithet, etc., 271. Antithetical Reflexion and Balanced 
Vibration, 272. Co-Seqcenciation and Co-Existences, 273. Different Dialectics, 274, 275, 278. 
Abstract-Coucretology, Analogues of, 277. Cosmical Conceptions Distributed, 279. Theory of Per- 
ception, 280. Punctismus and Liniismus, Points and Lines, Sensations, Thoughts, 2S1, 2S2. Stories, 
(Etoges) of the Mind, 2S3. Transcendentalism — Heaven ; Experientialism — Earth and Hell, 2S4, 
2S5, 308. Purgatory, 286. No Absolute Separation of Heaven and Hell, 2S6, 2S7, 2S8. Birth of 
Spirits into Spirit- World ; of Ideas into Mind, 2S9, 292. Geand Reconciliation of All Doc- 
trines, -SI. Real Presentationism — Reid, Hamilton, 290. Trance and Mediumship, M The Final 
Judgment" — Swedenborg, Andrew Jackson Davis, The Geeat Tbansition, 291, 292, 297, 299. Ail 
Ideas both Matteroid and Spiritoid, 292. The Three Heavens — Swedenborg, 293 ; — all within the Na- 
turismus, 294, 208. The Grand Reveesal, now, 295 , The Self-Conscious Ego in the Mind . The 
Lord in Heaven, 295, 296. " The Resurrection of the Dead" — Modern Spiritism, 296. Impending 
Unition of the Spirit- World and this World, 297. The Three Stages, 298, 305. Dr. Cumming, Shi- 
meaU- Prophecy, 300. Indicia of the Geeat Ceisis, 300-305. Analogy of Physiological Conception, 
306. Normal Progress towards Life, not towards Death • from Old Heaven and Earth to New, 307. 
Change of Face from East to West : from Belief to Knowledge, 309. The New Catholic Creed, 310. 
The Millennium to be inaugurated through Science, 310. Varieties of Ontological Faith, 311. The 
Absolute, The Infinite, The Ecstatic, 312, 316. Natural Philosophy— Comte, 313. Two A 
Prior? s ; Two A Posteriori* a, 314. " The Subjective Synthesis "—Comte, 315. Objective Method ; 
Subjective Method, 315. Head = Man, Trunk = World, (Woman), 816. Three Philosophies of 
Comte, 318. Seven Sciences of do., 319, 321. Body and Limbs, 320. Astronomy = Whole Body ; 
321. Neck, Nexus, Equation, 323. Decussation, 324. Ritio, 324. Analogies of the Skeleton, with 
Comte, 325 • with Kant. 32S. The two feet, 329. Pri neiples Uniyf.bsaloid , Generaloid; Spe- 
cialoid, 331. Pelvis and Skull: Teeth and Nails, 332. Least Atom, 333. Bi-lateral Equation; 
Unoids, Duoids, 333, 343. No. 32— Fourier: Ribs, 334. Trigrade Series of Pivotal Positions, 
Incipient, Medial, Final, 334. Absolutology, 335. The Frothinghams, 336. Espousals, Ecstaticism, 
337. Pantheism, Mysticism, Anthropomorphism, 338. Composition of Number Two, Comparology, 
Sciento-Philosophy (Proper), 340-343, 314, 347. Absolute Analysis, illustrated in Phonetics, 
345,346. Unification of Hum m Speech. " Abmrd" Metaphysical Equations, 343T, 34a Evolution 
If Humbert the Infallible Guide. 349. Classification, 350; Monospheeology ; Comparology, 
351 Notation provisional, L£l. 



176 NUMBER AXD THE UNIVEESE. [On. VI. 

Tables 13-35; pp. 178, 1SS, 204, 226, 241, 245, 249, 250, 255, 256, 25S, 26S, 2T4, 275, 276, 27S, £73, 
293, 311, 335, 336, 33S, 341. 

Z,ist of Diagrams. No. 5, Cbucial Schema, 182. No. 6, Abstract of same, 184. No. 7, 271. No. 8, 324. 

Commentary. The Elementismus of the Numerismus, p. 177. Distribution of the Mathematics — 
Davies, Comte, Spencer, (Table 1, Dia. 1), 178-183. Concretismi, 189. Form, Limitation, Sub- 
stance, Reality, 192. Spencer's Distribution of the Sciences, (Table 1), 197. Pre-Clefs, 204 Sys- 
tematology, 225. Co-Existbnceb and Co-Sequences— Clancy (Buckle on Mill) ; Logic, Analogic, 
Pantologic, 228-234. Induction and Deduction, (Analysis and Synthesis), 243-246. Vis, Viscus, 
Viscera, 246. Godism— Unity, Trinity, 249. Coleridge— Grammar, Theology, 271 ; Addition and 
Subtraction the Whole of Mathematics, 274. The Grand Reconciliation of Ideas, 290. No Apol- 
ogy for accepting Spiritualistic Facts, 291. Swedenborg and Harris, 294. Yictor Hugo, Heqnem- 
bourg, Kalunkee Incarnation, Prophecy, Millennium, The Grand New Nation, 299-304. The Judg- 
ment by the Saints, £01. " The Grand Crisis;" Hewitt; Rehabilitation of Peesistent Remain- 
ders, 308. Decrease of Prayer, Increase of Labor, 310. Death a blunder; Immortality normal; 
Male and Female Brain, 317. Wronski— Messianism, Pansclavism; Russia, America, 320. Hew- 
itt's Architecture, 321. New Jerusalem, 323. Hair and Beard ; Men and Women, 324-331. Musical 
Octave, 339. Education— Boyle, 346. Wronski' s Formula, 349. 

Annotation. The Absolute— Ferrier, 195, 200; Mill, 200; Hamilton, Cousin, 207, 208, 213, 215; 
Comte, Lewes, Metaphysics ; Counter-Statements, 197. "Senseless Abstractions "—Mill, 202, 205, 
210, 217. Contradiction The Type of Being, 203, 206. The Muscular Thinkers, 211. The Uncon- 
ditioned—Hamilton, 214. The Abstract never Actuully true, 219. Spencer, 220. Masson— Recent 
British Philosophy, Extract, 250-257; 261-265. Swedenborg, Dante, "World of Spirits," "Pur- 
gatory," 284. 

228. In the present Chapter we are to establish the Analog- 
ical Relationship between Numbee, as the General Domain of 
the Abstract Mathematics, and The Univeese at Laege, in 
respect to those Primary Metaphysical Discriminations which 
are — within this less definite Domain — equally fundamental, 
but — apparently — less exact than the corresponding Element- 
ary Distributions of Number itself. Such are those concep- 
tions which the philosophers have denominated The Absolute 
and The Relative : — Reality, Limitation, Existence, and 
Movement; The Absteact and The Concrete, and numerous 
others of a similarly ideal and intangible character. Into this 
latter Order of Discriminations we may now hope, for the first 
time, to be able to introduce Scientific Exactitude and Preci- 
sion, by virtue of their discovered definite Analogy with the 
Primitive Discriminations of Number. Subsequently, the 
demonstration will be confirmed and completed, through the 
Analogy, to be shown in the Fifth and Sixth Chapters, between 
the Discriminations in both of the above-mentioned Domains 
or Departments of Being — Number and the Elementismus of 
the Real Universe — with Correspondential Discriminations in 
an intermediate Department, still more obviously definite 



CH. IV.] ARITHMETIC, GEOMETKY/, ANALYSIS. 177 

than either of these two ; namely, that of Figure or Geome- 
trical Form, c. 1. 

229. We are here, it is obvious, within the Mathematical 
Domain. Yet it is not the whole of that Domain which we are 
about to investigate ; — except for the purpose of excluding 
certain grand Sub-Domains, and thereby narrowing the field 
to that which is most elementary within the total realm of 
Mathematics. 

230. Davies in his Philosophy of the subject divides The 
Mathematics into three Parts : 1. Aeithmetic, 2. Geometry, 
3. Analysis, (including Algebra and the Higher Calculus, (1). 
These are the Pure abstract Sciences of Number, Form and 
Spacic Relation. It is none of these Sciences as Pure and Ab- 
stract Mathematics which are now to occupy our attention ; 
nor is it the Applied or Impure Mathematics. It is, on the 
contrary, a Lower or More Elementary Abstract and Fun- 
damental Department of Numerical, Morphic, and Relational 
Considerations, one which has hitherto escaped attention, but 
which is of the last degree of importance, that, namely, of 
determining the Analogical Values of the Elements of Number 
and Form, and so of Relation universally. 

231. The following Table exhibits the Subdivisions of this 



Commentary, t. 228. Inasmuch as the department of the Universe at 
large, which is here to be brought into Analogical Relations with Number or 
the Numerismus, includes the Basic Discriminations of Ontology only, and as 
the Basic Discriminations of Ontology are the Elementismus of the Universe at 
large, it follows that it is the Elementismus of the Numerisinus only which will 
here come into play. This Elementismus relates to the Elements of Number, 
and still predominantly therefore to Unism andDuisM, and similar Metaphysico- 
Numerical Considerations. The Elaborismus of Number gives, on the contrary, 
such discriminations as Arithmetic, Algebra, and the Transcendental Calculus, 
and the Real Analogues of these Departments of Science will come into play 
later, and will assume somewhat more prominence in connection with the Sci- 
ento-Analogy of Form in the two next following Chapters. This simple state- 
ment is more elaborately made in the following paragraphs of the Text. 



(1) Davies' Logic and Utility of the Mathematics, p. 98. 



178 NUMEPOLOGY ; MORPHOLOGY. [Ch. IV. 

whole Domain. The words in Capital Type indicate the por- 
tion of the Domain to which we are about to attend ; and 
those in Smaller Type the portions to be excluded, c. 1-10. 

TABLE 13. 

1. Number. J5. (3) Form. 3. (2) Spacic or Numeso-Mokphic 

Kelatiox. c. 1-10. 

{The Lower Mathematics) Analysis; {the Higher Mathematics.) 

i ■ — - — *- >> 

3. Applied Aritlime- Applied Geome- 3. Calculus of Yaria- 

tic. try. tions. 

2. Pure Arithmetical Pure Geometry. 2. Integral and Differen- 

Calculation. tial Calculus. 

1. NUMEROLOGY. MORPHOLOGY. 1. Algebra. 

232. The treatment of Analysis is not specifically introduced 
in this work, and it is the same with the subjects placed against 
the Numbers 2 and 3 in the First and Second Columns of the 
preceding Table (No. 13), as already stated, above. Number 
and Form, in so far as they furnish the Domains of the two 
new Sciences, Numerology and Morphology, are all that 



Commentary t, 231. 1. In the Distribution of Mathematics by Davies, 
adopted in the Text, Mechanics, which (as well as Thermology — the Laws of 
the Operation of Heat) M. Comte reckons, along with Geometry, as helping to 
constitute the branch of the Mathematics which he calls Concrete, is omitted. 
In this omission Mr. Spencer coincides. He assigns Mechanics not to Abstract- 
ology, but to Abstract-Concretology, along with Chemistry and Physics, (c. 1, 
t. 269). I suggest that both arrangements are justified by recognizing Therm- 
ology as The Mechanics of the Atomic Constitution of Matter, and this as belong- 
ing with Chemistry and Physics (the Affections of Matter — Gove), while Mechan- 
ics proper, as dealing with. Force embodied in Objects of Sensible Magnitude, belongs 
where Comte has placed it, alongside of Geometry, as a branch of the Con- 
cretoid Side of Mathematics, — itself a branch of Abstractology. Observe, how- 
ever, that it is not my purpose, at this stage of the development of Universol- 
ogy, to intervene between Scientists or Philosophers to settle points upon which 
they are at variance, so much as it is to furnish them with a Method whereby 
they can intelligently measure the extent of their differences, and arrive ultimately 
at a satisfactory adjustment. It is the primary object of the New Science to 
furnish a System of Classification and Nomenclature for all Ideas and Theories, 
of such unlimited Capacities that each author can express definitely his own 
conceptions, and that they can be brought into positive and definite comparison 



Cn. IV.] ABSTRACT, AKD CONCRETE MATHEMATICS. 179 

remain. Of these, Form is remitted to the next two following 
chapters. It is Number, therefore, as the subject-matter of 
Numerology, embracing, it may be said, the Philosophy and 
Natural History of Number, which will constitute the subject 
of the present Chapter. This will include the consideration 
of the several numerical Series, and specifically of the Inci- 
pient Numbers 1 ; 0, and 1 ; 2, which have been adopted, in 
the previous chapter, as Clefs of the Naturo-Metaphysic, and 
of Sciento-Philosophy, respectively. 

with those of all others. The following table taken from Gillespie's Translation 
of the Philosophy of Mathematics by Comte, exhibits the more elaborate dis- 
tribution of the Mathematics as given by the Great French Philosopher : 

TABLE 1. 

THE SCIENCE OF MATHEMATICS. 

1. 

ABSTRACT MATHEMATICS. 



Analysis; or, The Calculus. 



Ordinary Analysis • Transcendental Analysis j 

or, or., 

Calculus of Direct Functions. Calculus of Indirect Functions, 



Arithmetic Algebra. Differential and Calculus of 

Integral Calculus. Variations. 

CONCRETE MATHEMATICS. 





r - ■ - ■ 

Geometry. 


Mechanics. 


Synthetic 

or Special 

Geometry. 




" ' ■ ■ '-I 

Analytic 

or General 

Geometry. 



Graphical. Al^pbraic. Of two Of three 

Descriptive Geometry. Trigonometry. dimensions. dimensions 



180 



PURE, A1SD APPLIED MATHEMATICS. 



[Ch. IV. 



233. By examining the Typical Taole of Existence (Table 
No. 7, t. 40), it will appear that the Applied Mathematics 
(No. 3 of Tab. No. 13) correspond with the upper part of the 
arrangement in the Typical Table culminating in the Laws of 
Harmonic Movement or Action (Art and Religion) ; or the 
Principles of Theory applied to the Life; that the Pnre 
Mathematics (No. 2 of Tab. No. 13) then correspond with the 
whole general range of the Pure Sciences, or of the Sciences 



2. It will be observed that Numbers 1 and 3 of Davies' distribution (t. 231) 
constitute together " The Abstract Mathematics" of Comte, and that Num- 
ber 2, of Davies', answers to " The Concrete Mathematics" of Comte. It ap- 
pears therefore that Davies has interposed a Concrete Domain (Geometry) be- 
tween a Lower Abstract Domain (Arithmetic Abstract-CoxcRET'E,), and a Higher 
Abstract Domain (Analysis). This is the converse of what, in his distribution 
of the whole field of the Sciences. Spencer has done, in interposing " The Abstract 
Sciences" (2) between "The Abstract-Concrete Sciences" (I) below and "The 
Concrete Sciences" (3) above. (Table 14, t. 247). 

3. This illustrates an Antithesis which is important and persistent between 
the Natural Order of Classification applicable to a Whole — which is always a 
Concretoid Domain — and the Logical Order of Distribution which is cognate 
to the Abstract Half of Being, as a Special Domain. This is the 

ANTITHETICAL REFLECTION OF CONCRETE AND ABSTRACT DISTRIBUTION, 

and is illustrated in the following Diagram : 



Diagram. !N" o . 1 



Fig. 1, The Conceete as Measurer of the 
Distribution of The Absteact. 



Fig. 2. The Abstract as Measurer of the 
Distribution of The Coxceete. 



(Trigrade.) 



(Trigrade.) 




1 Higher 
) Abstract. 



Geometry — Mechanics. / >Conceete. The Absteact V" Sciences. V Absteact. 



1 Lower 

I Abstract. 




) Higher 
i Concrete, 



(Lower 
Concrete, 



Cn. IV.] ANALOGICAL POSITION OF NUMERALOGY. 181 

properly so called, in the Typical Table, from Somatology up 
to Sociology ; and finally that Numerology and Morphology, 
as above defined (No. 1 of Tab. No. 13), correspond with, 
and answer to the bottom of the Typical Table (Tab. No. 7, 
t. 40) ;— that region of the Table especially which is divided 
into Naturo-Metaphysic (1 : 0), and Sciento-Philosophy (1 : 2). 
These Subdivisions of Philosophy, the old Metaphysical 
(1 : 0), and the new Sciento-Philosophic or Universological 
(1 : 2), then repeat or echo to the two larger grand divisions 
of the whole Typical Table ; 1 ; to Philosophy at large ; 
and 1 : 2 to Science at large, or to the Sciences below the 
range of the Laws of Harmonic Movement or Action, which 
involves, as we have seen, the application of Science to the 
Life, and which have a Special Relation to the Clef 1 st ; 2 nd , to 
be subsequently adopted from the Ordinal Series of Num- 
bers, (t 269, 282). 

4. The Diagram also illustrates another Subtle and Important Principle of 
Universology — Loyalty to the Dominant of the Domain (t. 523) ; that 
is to say : In the Distribution of The Concrete the Instrument employed is 
The Abstract, and within it The Principle of Abstractism (as of the Abstract 
Sciences, Fig. 2), occupies the Central and Governing Position. It is, in other 
words, The Dominant, to which the Extremities are Subordinate or Loyal ; 
while, on the contrary, in the Distribution of the Abstract, the Instrument em- 
ployed is the Concrete (inasmuch as we measure any object not by itself, but 
by its Counterpart), and hence, here, it is the Concrete Department (Geometry in 
respect to the Mathematics), or the Principle of Concretism which occupies the 
Central and Governing Position, and is The Dominant to which the Extrem- 
ities are Subordinate or Loyal. 

5. Not only, however, is Centre a typical Position of Governing or Reign- 
ing character, but Aboveness, or Superior Height, as the place of the Head 
above the Body, is so also ; and Nature is never satisfied until she has reconciled, 
by combining these Two Positions, as at the Apex of a Cone, with each 
other. In this sense, by a further distributive operation, the Higher and the 
Lower Concretes (Fig. 2) are both carried below, where they stand side by side 
as the two Halves of the Body, and the Middle Region, the Abstract, is carried 
above as the Head, which then reconciles by uniting the Central with the Su- 
perior Position. See for illustration of this complexity the Text No. 29 ; Table 
5 ; and Typical Tableau of the Universe, t. 41. 

6. If then the Middle Region of the Abstractismus of Science, namely Geom- 
etry and Mechanics, in the Distribution of Comte (see this Commentary Dia. 



182 



CKUCIAL SCHEMA. 



[Ch. IV. 



234. The following Diagram is a Distributive Exhibit of 
this Elementary Domain of Number. 

Diagram IN" o . 5. 

CEUCIAL SCHEMA OF THE UNXVEBSE. 



OCX> OC X X) 



<& 



s>- 




Or o nd 


3 rd : 


•io 

r i | 


Jst 


., 


s 






f 



■<V 



r 



2/ 
/2 



3/ 
/3 



£ 



^ 
3 



TONE. 



-I Some. 



(Few. 

(MANY. 



ALL. 



235. The Cardinal Series of Numbers, the Direct, Cen* 
tral and Standard Series or Department of Determinate Num- 
bers, appears at the Middle of the Diagram in Perpendicular 
Position, like the Spindle, Standard, or Centre-Post of a Turn- 



No. 1, Fig. 1) be everted by Analogy with what has been shown to happen in 
the larger Distribution, for which procedure there is a Sub-dominance of jus- 
tification, the Two Extremities, Arithmetic and Analysis, will in turn be thrown 
below as one, and the Concrete Middle, Geometry and Mechanics, will be car- 
ried above as the Head of the Mathematical Domain, which is precisely what 
Comte has done ; and herein is the Philosophy of the difference of his mode of 
Distribution from that of Davies, which is more simple or primitive, though, we 
may now say, less elaborate, and in a sense, less correct. 

7. It appears, then, if we return to the parallelism between the Normal Dis- 
tribution of the Mathematics, as evolved from Davies and Comte, and the 
Spencerian Distribution of the Whole Scientific Domain, Arithmetic may be 
denominated the Abstract-Concrete Domain of Mathematics, Analysis the Ab- 
stract Domain, and Geometry (with or without Mechanics) the Concrete Domain 



Ch. IV] PEBPENDICULISM ; INCLINISM. 183 

Stile, or that around wiiich any apparatus is cardinated or 
It inged. It arises out of Indeterminate Number as the Ground 
or Confused Mass of Supporting Materials in which it is 
rooted, and from which it is derived — made, or created, indeed, 
— by the Interposition of the Peras or Line, the Limit-Prin- 
ciple, (a. 20, t. 204). 

236. The Ordinal Seeies of Numbers, continued downward 
and backward by the Fractional Series, — Ordinaloid at 
bottom, or in its basis, the Denominators, third{s\ fourth{s\ 
etc., — then crosses the Cardinal or Perpendicular Series at an 
angle, which is not properly a Right Angle, inasmuch as the 
Proper Ordinals are Affiliated with the Cardinals (and Prim- 
ary Attractions are by Affiliation), while the Fractions are 
similarly allied with Zero (0) and the Indetemrinate Numbers. 
It results, therefore, that the particular Peras, Limit, or Form- 
Element, which enters into, and organizes, the Relations of 
these Primitive Numerical Series, subdivides in ideal into a 
Perpendicular Line wossed by an Inclined Line. An Ab- 



— wonderfully restoring the harmony of their joint Mathematical Distribution 
with Spencer's Basic Distribution of all the Sciences. Arithmetic is appropri- 
ately Abstract-Concrete, as being, what Comte denominates it, a Calculus of 
Values, that is to say, of Units directly representative of Atoms, or Objects, or 
Entities generally, and so collectively of Substance. It is then contrasted 
with Algebra, etc., which he characterizes, on the contrary, as the Calculus of 
[Mere] Functions, that is to say, of Relations (Abstract). 

8. Geometry is then the Statology of the Concretology, or the Stato-Con- 
cretology of Mathematics ; and Abstract Mathematics is the Moto-Concretology 
of the same. 

9. The whole of this Commentary requires to be read in connection with 
Spencer's Distribution of the Sciences, for which see Commentary on Text 
No. 2 70. It would be too much a matter of detail to trace out, at this point, 
the harmony of the Spencenan Subdivisions of the Mathematical Domain. 

10. It appears also, from what has been said, that there are Two Orders, a 
Natural and a Logical One, for presenting the Second and Third Degrees oi the 
Trigrade Scale of the Mathematical Distribution. This difference can be nidi 
cated, when requisite, by the resources of the Figured Nomenclature intro- 
duced later in the present Chapter. It is this Duplexity which is referred to 
by the double figuring in the Headings of Table 13 (t. 231). 



184 



MOEPHIC IDEALS. 



[Ch. IV. 



struct of this Linear IdeaL/so underlying the Relations of 
Primitive Serial Development, is shown in the following Dia- 
gram. The several Figures present the same morphic ideal in 
different stages of development. 



Fig. i. 



Diagram No. 6. 
Fig. 2. 



Fig. 3. 






237. In Figure 1 of the above Diagram the Lines are left 
open, as the pure Abstract Ideal of Lines produced to Infinity. 
In Figures 2 and 3 the intervening spaces are inclosed by Hori- 
zontal Lines of Parallel Analogy between the steps of the differ- 
ent Serial Lines, as between 3 and 3 rd of the preceding Diagram 
(t. 234), (t. 156). In Figure 3 the Morphic Type undergoes a 
further modification by the reduction in size of that inferior por- 
tion of it which indicates Negation, Indeterminateness, and the 
Fractions, corresponding with, or typical of, the Inferiority of 
Rank, or the Comparative Obscurity, of this general depart- 
ment of Number, as contrasted with the Integral-Cardinal-and- 
Ordinal Department. These Morphic Types come into View 
at subsequent points, and will acquire new significance, uni- 
versologically. 

238. The.Standard or Perpendicular Line (Fig. 1, Dia. 6, t. 236), 
coinciding with Cardinal Numeration, is the Analogue and 
Type of Statist, and Spaceology ; as the Inclined Line (or 



Ch. IV.] THE UNCONDITIONED. 185 

Plane)' is so of the Abstract Principle of Motism and Tem- 
porology, or of Succession or Ongoing in Time. Cardinism 
and Perpendicnlism are Organic or Structural, and Systematic, 
or Schemative ; Ordinism and Inclinism are Functional, Pro- 
gressional, Transitional, Evanescent, or "Becoming — Wedg- 
ism — all " Mechanical Principles reduced to this One." (c. 
1-6, t. 9 ; a. 44, t. 204 ; t. 219 ; a. 15-23, c 32, 1. 136 ; a. 31, t. 204). 
239. Finally, there appears in the Table a Horizontal Cross- 
Line constituted of the following signs, ax> a x x> ; -\ = ±= . 

This Line has to be so inserted on the level page, but the true 
ideal position to assign to it is that of another Inclined Line, 
like that made by the Fractions and Ordinals, but so related 
to the dimension of depth, that the a x> a x » should fall back 
of the surface of the paper and downwards, as allied with the 
Fractions and 1 ; 0? and that the H — = ±= should rise in front 
of the surface and above, as allied with the Cardinals and 
Ordinals. The Clef oc» then denotes The Unconditioned ; 
the Clef oc The Infinite ; and the Clef » The Absolute. 
Metaphysically, as shown by Sir William Hamilton, The Ab- 
solute and The Infinite are the two Species of The Uncon- 
ditioned, which is their including Genus. In the Mathematics 
the Sign a is employed to denote Infinity. I have adopted 
the other two of these Signs for the two remaining allied Ideas. 
The Unconditioned, ax> . in the Domain of Number, consists 
of the Incomprehensible Ideal Limits— Quasi-Determinate, — 
imposed by the Necessities of Thought, upon ail Numerical 
Seriation whatsoever. The Absolute, x> , is One = All, 
(1 equal to All) ; the Single Unit Undifferentiated into par- 
ticular Units; The XON-Differentiated Unity. TnE 
Infinite, a, is the Unlimited repetition of Units ; Unbounded 
Numerical Differentiation ; The ALL-Differentiated Unity. 
As these Limiting ideas are alike incomprehensible, their 
Union or Conjunction is no other than The Unconditioned. 
Between the sign for the Absolute and that for the Infinite 
there occurs in the Table (t. 234") an intermediate sign, x . 
20 



186 EATIO AH) EQUATION. [Ch. IV. 

Tliis denotes The Ineffable^ Ecstatic. It is not expected 
that the appropriateness of these -distinctions will be fully 
apprehended at this point. The subject will recur else- 
where. 

240. The remaining, or Anterior- Superior, Portion of this 
radically Abstract Series of Numerical Considerations, the 

H = ±==, then denotes The Conditioned. This, in respect 

to Number, is the Totality of all Finite and Relative Numera- 
tion, both Determinate and Indeterminate. These Signs are, 
therefore, significant of the broadest and most Fundamental 
Mathematical Generalizations ; which are, namely, Ratio 

(H , or ±, t. 248), and Equation (=, t. 248). It is by the aid 

of the latter of these that Algebra is constituted, as the Calculus 
of the Pure Abstract Relations of Number (" Functions" — 
Comte ; as contrasted with Arithmetic, the Calculus of Numer- 
ical Entities or Unities ("Values" — Comte). The sign + de- 
notes Affirmative Quantity. The sign — denotes Negative or 
Privative Quantity. The sign = denotes Equation, or Static 
Co-ordination, between the Moeeness and the Lessness, — the 
Unism, in fine, of the Duism, which consists of The Affirma- 
tive One and The Negative One ; or other sums treated as Ones. 

The ±== is a sign devised to signify -j and == collectively, 

and is thus the Clef for The Conditioned, to be contrasted 
with <xx> , the Clef for The Unconditioned. The sign of the 
Conditioned is constituted of the Plus-Minus sign ±, and 
the sign for Equation =. There will also occur, separately, 
the Plus-Minus sign, signifying Ratio, and having an Analogy, 
as shown hereafter, with the Total Concrete, (t. 248, 249). 

241. From the Diagram (No. 5, t. 234), let us now, in the 
next place, dismiss the Ordinal Number Series as having rela- 
tion, as will be pointed out further on, to Successivitt in 
Movement rather than to Co-Existence in Being, which last is 
now under consideration. 

242. AVe may in the next place dismiss the Fractions, which, 
it may be observed, merely, in passing, furnish the Clefs and 



Ch. IV.] ADJUSTMENT OF CLEFS. 187 

Analogues of the Interior Distribution of the Subjectiyis- 
mus of Being, (t. 307-311). 

243. And finally, we may set aside for the moment the 
Clef 1 ; 0, which, as the student is now familiarly aware, is 
representative of Metaphysics, as contrasted with the Sciento- 
Philosophy of Universology (1 ; 2), which last underlies Echo- 
sophy, or the Positive Sciences. This Metaphysical Domain 
is the Subjectivismus, which is interiorly distributed by the 
Fractional Clefs, (t. 242). 

244. The Clef 1 ; 2 ( ; 3) (or 1 : 2) is, then, the representative 
of Sciento-Philosophy as the Elementary Sub- Stratum of the 
several Sciences ; and hence it is, in a Secondary way, repre- 
sentative of the whole Domain of Science, as apart from, and 
contrasted with, Philosophy ordinarily so called — that which 
is herein denominated the Naturo-Metaphysic. (t. 122). 

245. Respectively or separately these Numbers 1, 2 and 3, 
are the Specific Clefs of the Three Primordial Principles 
of Sciento-Philosophy as defined in the preceding chapter ; 
namely, 1 is the Clef and Representative of U^is^r ; 2, of 
Duism ; and 3, of Teinism. The 3 is the Composity of the 
1 and the 2, and may therefore usually be omitted for the sake 
of brevity. These Numbers 1, 2 and 3, as the Cardinal 
Head-Numbers, are then echoed toby 1 st , 2 nd and 3 rd , the Or- 
dinal Head-Numbers ; and again, by the corresponding Initial 
Fractional Numbers ; and still again by the Indeterminate 
Leading Numbers One, Many, All. Finally there are the 
higher metaphysical discriminations represented collectively 
by the Clef 1 ; ; (which is, in strictness, a Duism to be con- 
trasted with a Hypothetical Absolute Unism, which is the 
Synstasis of 1 and ; together with a Hypothetical Trinism, 
the Synthesis of this Unism and Duism). These Principles, 
Unism, Duism, and Trinism, while predominantly Sciento- 
Philosophic, are therefore, as already shown, Absolutely Uni- 
versal, as the Elements of all Numbers, and correspondentially 
as the Elementary Principles of All Being, (t. 224). 



188 ABSTRACT-CONCRETE; ABSTRACT ; CONCRETE. [Ch. TV. 

246. But, specifically, within the Domain of Echosophy, we 
are carried np by a new Echo of Analogy, from Sciento- 
Philosophy, as representing the Sciences, to the Sciences them- 
selves, which then undergo their primary and most radically 
exact classification, first specifically pointed out by Spencer, 
into what he denominates 1. The Abstract-Concrete Sci- 
ences ; 2. The Absteact Sciences ; and 3. The Concrete 
Sciences. The nature and radical importance of this Distri- 
bution of the Total Scientific Domain will appear in part by 
the following Table, and the subject will be resumed at an- 
other point, (t. 170; c. 1, t. 270). 

247. As the Three Fundamental Sciento-Philosophic Prin- 
ciples are usually mentioned by their appropriate names — 
Unis:\i, Duistf, and Trinisx — The Elements of all Domains — 
these Cardinal Head-Xumbers 1, % and 3 — as lumbers — may 
be taken, then, ordinarily as the Clefs or Signatures of these 
Three Departments of the Spencerian Distribution of Scientific 
Domains. These we may also denominate, 1. The Naturo- Ab- 
stract, (Clef 1); 2. The Sciento-Abstract, (Clef 2) ; and 3. The 
Concrete, (Clef 3) ; as Domains of Science which correspond or 
echo in turn to the larger distribution of Being into Nature, 
Science, and Art. See the following Table : 

Clef 3. THE CONCRETE SCIENCES ; Body-like— Type, Astronomy. 
The Concretismus. — Artoed. (The Concrete-Concrete ; Corporology.) 

Clef 2. THE ABSTRACT SCIENCES ; (Sciento-Abstract) ; Form-like— 
Type, GEOitETRY. The Abstractismus, or (Sciekto-) Abstractismtjs. — 

SCTENTOID. 

Clef 1, THE ABSTRACT-CONCRETE SCIENCES; (Naturo- Abstract) ; 
Substance-like: Massology, — Type, Chemistry. The Abstract Concretis- 
mtjs (or Naturo-Abstractismus). — Naturoid. (t. 270). 

248. The First and the Third Degrees of this Scale concur 
in the possession of a Concrete character, differing, in some 



Ch. IV.] CONCRETE ARITHMETIC ; ABSTRACT ALGEBRAIC. 189 

sort, but uniting in respect to the feature of contrast with the 
True or Sciento-Abstract. The common and less specific dif- 
ference between the Concrete and the Abstract is therefore 
indicated as follows : 

Clef 1 ; 3 The Concrete, (Proportional, Batio-mi\). 
Clef 2 ; 2 The Abstract, (Equational). c. 1. 

249. The Concrete has a repetitory relation to Arithmetic, 
the Elementary Concrete Department of Mathematics (Ab- 
stract-CojxcuETE, c. 2, and t. 231), the Typical or characteristic 
" Rule" of which is Proportion, or the " Rule of Three." The 
Abstract has a similar relation to Algebra, the Elementary 
(True) Abstract Branch of Mathematics, the Essence of which 
is Equation, (t. 240). 

250. Recurring to the preceding chapter, we have therein 
completed a first Voyage of Investigation, or a preliminary 
Survey of Number as the First, or Elementary and Analytical 
View of the Face or Phenomenal Presentation of Being — 
representative of all Difference and Phenoinenality whatsoever. 
Substance, back of all discrimination of it into Thing and 
Things, or One and Many, — which is the meaning of the term 
Substance, or rather of the synonymous term Reality, in 
Transcendental Metaphysics, — is purely and absolutely Un- 
intelligible or Unthinkable ; because the very Process of 
Thought is the insertion of Limits into this Hypothetical Un- 
limited Substance or Substratum of Being, (a. 37, t. 204). What 
we can really think or conceive of, — or conceive of ourselves 



Commentary f. 248. 1. As the Concretismus subdivides into two Do- 
mains, 1. The Abstract-Concretismus (1), including Mere Substance, Mass, 
Stuff, or Materials, (Non-Pluralizable, Massological) ; and 2. The (Proper) 
Concretismus (3), including Organized, or Semi-Organized Bodies (Plural- 
izable, Corporological) ; — so there are, in strictness, two Corresponding Do- 
mains of the Abstractismus ; the First contrasted with Mass, and the Second 
with Body. These are represented, respectively, by the First and Second 2, in 
the Clef 2 ; 2. 



190 THE SUBSTANCE-LIKE AND LIMIT-LIKE MIKTON. [Ch. IV. 

/ 

or another as distinctly experiencing through any other faculty 
than Thought, — is always the Mixed, or Limited, constituted 
of these two Elements, The Limit and The Unlimited, (a. 20, 
t 204). 

251. Number is, then, the Simplest, or most Elementary 
and Primitive Kind or Variety of Limitation. The Mathemat- 
ical Unit, representing the Individual Thing (Singular, One, 
Substance-like, Sensationoid), is in turn represented, Geome- 
trically, by the mere Point ; and Number as an Aggregation 
of Units by an Aggregation of Geometrical Points. This is 
lower down in the Elementismus of Limitation than the Line 
which pertains to Figure or Form, and hence to Geometry 
above the Domain of mere Arithmetic. It is here, therefore, 
in Number, and in the First Elements of Number, that the 
definite Limitations of Being must first be considered, (a. 8, 
c. 32, t. 136; c. 8, t. 143; a. 37, 38, 44, t. 204). 

252. It is nevertheless by the Conjunction, or rather by the 
recognized Co-inherence of Substance or Reality, incogitable 
by itself, with Limitation, that the Unit becomes Thing. 
Hence we have, 1. Substance in the less Transcendental Sense, 
or an Aggregate of Substances,' involving Limitation in a 
Subordinate Way as incidental, while nevertheless the Sub- 
stancive Element is that to which the attention is mainly 
directed ; and 2. Limited Being, involving, subordinately, the 
Counter -presence of Substance. The Mikton (or Mixture of 
Substance and Limit) subdivides therefore again, so soon as 
it is constituted from the two inconceivable Abstract Elements, 
into, 1. A more Substance-like Mikton, which we mean by 
Substance in the less rigorous strictness of the meaning of the 
Term ; and, 2. A more Limit-like Mikton, which by similar 
license we still call Limitation or Form ; — for by a closer ana- 
lysis it is found that Limitation, and even this Elementary 
Limitation called Number, is also constituted of a Substance- 
like Element of Number, which we now call Unism, and a 
Limit-like Element of Number which we call Duism. Either 



Ch. IV.] NUMBEK THE LABEL OF BEING. 191 

Unism or Duism is alike totally inconceivable in a state of 
entire separation from its Opposite. It is only in the constitu- 
tion of the Trinism that they are discoverable, by such partial 
Analysis as can be effected. They are distinguishable, but 
not separable. Every particular Number, One itself, no less 
than Two, or Three, or any other, is a Mikton or Compound 
of Unism and Duism ; in Polar Antagonism, (t. 225), but 
lnexpugnably united (t. 226) with each other. 

253. The Constitution of Substance, in that less absolute 
sense in which alone Substance is Intelligible for the Human 
Mind, — or Conceivable as being Intelligible for any Mind, — 
and the Constitution of Limitation, of which the instance now 
before us is Number, is therefore of one identical type ; — the 
Unition, in a Mikton or Compound, of two Elements, each pair 
repeating or corresponding to the other pair ; and all of them 
absolutely incogitable, or pure iVoTi-sense, except as they are 
found so united with each other. 

/ 254. It now appears therefore in what sense Number and 
the Distributions of Number become (or may become) the 
Intelligible Guides, by a corresponding echo throughout, to 
the understanding of Substance and the Distributions of Sub- 
stances, as well as of all Forms, or Schemes of Arrangement, in 
the Universe at large ; and how and why Number is appro- 
priately called the Face or Phenomenal Presentation of Being, 
and Substance that which lies back of, and presents, the Ap- 
pearance ; why, in other words, Number is the proper Index 
to the whole Volume of Being ; the Inventory and Label of the 
Contents of the Universe. 

255. What is adduced in the present Chapter is therefore a 
Supplement to, and Counterpart of, what was exhibited in the 
last preceding Chapter ; it is a presentation of the Substantive 
Elements of Universal Being (Ontological) in Analogy with 
the Elements of Number. The Morphic Elements of Being are 
similarly dealt with in the Fifth and Sixth Chapters. 

256. It is only, therefore, in the Chapters following this, in 



192 NATURO-, AND SCIENTO-PHILOSOPHY. [Cn.TV. 

/ 

which the Domain of Form and its Analogues will be ex- 
pounded, that we shall arrive at the Second and more Govern- 
ing, though less Primitive, Stage of Sciento-Philosophy, — that 
which is marked in the Typical Table (t. 40), as Geome- 
trical^ both within Sciento-Philosophy having the Clef 1 ; 2 
(t. 125). c. 1. 

257. The Naturo-Metaphysic, having the Clef 1 ; (t 125), 
which we have previously gone over, in a sense ; and which 
is here brought into more definite subjection to the Exacti- 
tudes of Thought derived from the Domain of Number, 
includes, indeed, both Substance (Static Aspect), and Force 
(Motic Aspect), under the name of Substance ; and has in this 
sense Substance as the Grand Total Subject-Matter of its 
Investigations. Our previous subdivision, in a sense equally 
fundamental, of this whole presentation of the Universe, into 
Something and Nothing, (t. 115), must also be recalled by 
the reader. 

258. Sciento-Philosophy has, on the contrary, for its total 
Domain, Foem, in that largest of all the various Senses of the 
word in which it is synonymous with all that is meant by 
Limitation and all that is derived from Limitation, as Shape 
or Figure, in the Static Aspect of the subject, and then extend- 
ing over to, and including all Sequences or the Limitations 



Commentary t. 256. 1. Form is more properly the embodied, and 
hence the tangible or actual Limitation counterparting Substance, as the tan- 
gible Reality ; while, on the other hand, Limitation is the proper term to 
counterpart the Metaphysical conception called Reality. Reality and Limita- 
tion are therefore properly Technicals of the Clefs 1 ; O ; and Substance and 
Form are the corresponding Technicals of the Clef 1 ; 2 (t. 123). These dis- 
tinctions in the use of terms are not thoroughly well established, and cannot 
always be abided by, because, in the absence, heretofore, of any clearly defined 
difference between the Domains of Philosophy and Science, the two sets of 
terms have become in a great measure confused with each other. Thus, in the 
next paragraph of the Text (t. 257) Substance and Cause, are, in accordance 
with usage, associated and cast in the Metaphysical Domain, while in Strict- 
ness, Substance and Force are terms of Science, and Reality and Cause the 
proper corresponding terms of Philosophy. 



Ch. IV.] WHOLENESS AND PAETNESS. 193 

upon Motion or Movement, equally with those of Existence. 
It includes Number by lapping back upon it, as an Abstract 
of its own Elementary Domain (Geometrical Points ; t 251) ; 
as Number, in turn, includes the Elements of Form by the 
Involution of Thought-lines in its Metaphysical Constitution, 
(c. 8, t 143). 

259. Arto-Philosophy treats of the blending and elabora- 
tion, in a Composite Existence-and-Movement, of these two 
Grand Factors of Existence, Reality and Limitation, or Sub- 
stance and Form. Its more particular definition, and the ex- 
position of its nature, will occur later in this work. Its Do- 
main is the Elaborismus of Being, as in the Constitution of 
the Human Body, for example, (t 480). 

260. Returning now to the Naturo-Metaphysic (1 ; 0), the 
Something and the Nothing are obviously in a sense Hemi- 
spheres of the Total Possible Conception of Being. They are 
Relative to each other ; and can only exist, in the mind 
even, as ideas, by virtue of that Relativity. The Something 
can only be conceived of as the Opposite of the Nothing, and 
the Nothing as the Opposite of the Sometliing. The fact that 
they are thus Two, then involves, as its counterparting idea, 
an ideal Unity back of, and combining, them, in a Spherical 
Wholeness, of which they, in their Separateness, or Division, 
or Opposition, are the Hemispheres or Halves. 

261. Halfism:, or Hemispherism, is the first Equated or 
Simple and Regular, and hence the first Scientoid or Exact 
Stage of Partism or Fractionism ; and, as such, it is repre- 
sentative of all Partism in the same manner as Two is repre- 
sentative of all Plurality. 

262. We have, in contrast here, therefore, the ideas of 
Wholeness and Paetness, the Partness subdivided into the 
Something and the Nothing, they being the Halves or First 
Parts specifically, of All Being, otherwise viewed as a Whole. 

263. The discrimination between the Whole and the Parts 
is therefore, from this point of view, a more Primitive and 



194 THE ABSOLUTE AND THE EELATIVE. [Ch. IV. 

Fundamental Discrimination tlian that which furnishes the 
Something and the Nothing, or their equivalents, The Posi- 
tive and The Negative, as Factors of Being. 

264. The Wholeness-Conception, contrasted with the Part- 
ness-Conception, is, it is obvious, Unismal or related to Unity, 
or One-Thingism, as it is equally obvious that Partism, and 
especially Halfism, is Duismal, or stands related to the Num- 
ber Two. 

265. But we are compelled now to seek for a still higher 
Unity of conception : that in which the Wholeness and the 
Partness shall lose their difference in a "blended and back- 
lying Unity, which absorbs all into itself — at least as recon- 
ciling and balancing the vibration to the opposite Poles of the 
Difference. 

266. We must seek for this Higher Unity, from the fact 
which we are now discovering, that the Wholeness and the 
Partness are, like the Something and the Nothing — although 
back of that discrimination, — still nothing more than Terms or 
Opposite Poles of an Antithesis, and hence that in their differ- 
ence from each other, they are also Relative and Duismal, 
(i. e., related to the Number Two or to Plurality). We are 
compelled, therefore, to seek for the contrasted Unism of that 
Radical Variety which the Wholeness and the Partness, in 
their Severalty, exhibit. 

267. It may at this point be affirmed and intelligently ap- 
prehended, that the Something and the Nothing, standing 
asunder, and yet inseparably related to each other, together 
with the Relation or Limitation between them, and still further, 
the Wholeness and the Partness, constitute a prime instance 
(or Prime Instances) in that sundered relationship, of what 
the Philosophers denominate The Relative ; and that, on the 
contrary, the Back-lying Wholeness-Aspect, in which these 
two (or other two, or any two) Elements of Thought and 
Being, and all the subsequent Discriminations and Relations 
flowing from them lose their difference, and consequently 



Ch. IV.] THE SYSTEM OF NOTION TO BE ENLARGED. 195 

their character of Relativity, in an Absolute Ideal Unity, is 
what the Philosophers have usually meant by The Absolute. 
a. 1-30. 

268. The reader has now become completely familiar with 
the use of the numerical combinations 1 ; and 1 ; 2, as 
Clefs of the Domains of Philosophy and Science, respectively. 
"We are prepared, therefore, to expand considerably — to the 
dimensions at least of our Typical Table (t. 40)— this method 
of Notation, indicated by the use of Elementary Figures ap- 
plied to Governing Discriminations and Domains of Concep- 
tion. 

269. Omitting, in the first instance, the 1 ; O-Domain, which 
is the Inverse or Downward-tending Department of Universal 
Being, corresponding with the Foundation, Basement, and 
Cellars of an Edifice, — the Realm of Philosophy, the Ele- 
mentismus of the Universe, sought by Metaphysical Analyses ; 
let us consider, for the moment, the 1 ; 2-Domain, which is 
then the Uprising Fabric of Science, or u The Temple of 
the Sciences," as it presents itself ostensibly to the Intel - 



Annotation t. 267* 1. Tins point 'tiling/ — gives Unity, not certainly to 
will be found strongly put by Prof. Fer- Plurality (for to suppose Plurality is to 
rier in the following Extract : " In Na- suppose Unity already given), but to that 
ture, per se, there is neither Unity, nor which is neither one nor many ; and this 
Plurality — Nothing is either One or converts the Unintelligible into the In- 
Many ; because there cannot be one thing telligible — the World of Non-sense into 
unless by a mental Synthesis of many the World of Intellect, 
things or parts ; and there cannot be 2. " This doctrine has been strangely 
many things or parts unless each of them misunderstood. Its expositors have usu- 
is one thing ; in other words, in Nature, ally thought that things are already 
per se" [the Absolute Substratum or numbered by Nature, either as one or 
Substance of things,] " there is nothing many, and that all that Pythagoras 
but Absolute Inconceivability." Yet taught was that we renumber them 
there is in Theory and seeming necessity when they come before us ; as if such a 
a Something there which remains to be truism as that could ever have fallen 
limited; a Matrix for the reception of the from the lips of a great thinker; as if 
Linear Insertion. " If she," Nature, " can such a common-place was even entitled 
place before us ' thing,' she cannot place to the name of an opinion. A theory 
before us a or one thing. So said Pytha- which professes to explain how things 
goras. According to him, it is Intelli- become intelligible must not suppose 
gence alone which contributes a to that they are intelligible before they be- 



196 



THEEE STOEIES OF THE TEMPLE. 
/ 



[Ch. IV. 



lectual Vision. This is the Elaborismus of the Universe sys- 
tematically represented in Thought. (See, in the Typical Table, 
t. 40, the Parts of the Table which stand opposite the words 
Philosophy, and Science, respectively.) We also omit, in the 
first instance, the significance of those Clefs which are derived 
from the Head-Ordinal-Numbers, 1 st ; 2 nd , etc. These will be 
introduced subsequently in the course of this general discus- 
sion of the subject, (t. 282.) 

270. It is the latter of these Two Grand Departments of 
Being ; Science properly so considered ; the Elaborismus of 
the Entire Constitution of the Universe ; — and this only in its 
lowest and simplest presentation, like the Lower Story or 
Ground-Floor of an Edifice — having three Stories or Floors ; — 
which Spencer has so appropriately distributed, (as if, how- 
ever, it were the whole), into 1. The Abstract-Concrete ; 
2. The Abstract ; and 3. The Concrete Grand Depart- 



come so. If a man undertakes to explain 
how water becomes ice, lie must surely 
not suppose that it already is ice. He 
must date from some anterior condition 
of the water — its fluidity, for instance. 
Yet the Pythagorean theory of Number, 
as the ground of all Intelligibility, is 
usually represented in this absurd light. 
Number, by which 'thing' becomes 
intelligible, either as One or Many, is 
believed to be admitted by this theory to 
be cleaving to 'thing' even in its un- 
intelligible state. Were this so the thing 
would not be unintelligible, and there 
would be no explanation of the conver- 
sion of the Incogitable (the Anoetic) into 
the Cogitable (the Noetic), the very point 
which the theory professes to explicate. 
The theory may be imperfect, but it is 
one of the profoundest speculations of 
antiquity. The modern interpretation 
has emptied it of all significance." (1). 
3. This purely unintelligible Substance 



of Being — The Unlimited — is the Reality 
or Substance, of the Philosophers, exclud- 
ing, and contrasted with, Limitation. 
When made to exclude every difference, 
as that even between the Something and 
the Nothing-Aspect of Being, it is The 
Absolute of Naturo-Metaphysic. Now 
it might seem, and indeed does seem, to 
all that large portion of mankind who 
have no appetite for Metaphysics, that 
this confessedly pure Nonsense as the 
basis of all Sense or Knowing, might as 
well be left unattended to. To this 
numerous body of those always uninter- 
ested in the subject, has recently been 
added the Positivist School of Natural 
Philosophers, some of whom have been 
life-time devotees to Metaphysical Phi- 
losophy, who now proclaim that Meta- 
physic has, by pushing investigations 
back to the Absolute, and by showing its 
utter Incomprehensibility, convicted itself 
of futility, and that it is therefore effete, 



(1) Ferriers Institutes of Metapliysic 



Ch. IV.] spencer's distribution of tiie sciences. 



197 



ments of Science, c. 1. These I have elsewhere denominated 
1. The Naturo- Abstract, 2. The Sciento -Abstract, and 
3. The Concrete Departments respectively (Str. 0). The First 
of these is Abstract in the sense that it is separated or divided 
from the Second as the Second is from it, both being Element- 
ary ; but it is Concrete in its character, and sympathizes with 
the True Concrete, or Embodied Substantial World, as Chemis- 
try (Mass-Science) coincides with Astronomy (Body-Science) ; 



Commentary t. 270. 1. The following Table exhibits Spencer's funda- 
mental Distribution of the Sciences, subsequently enlarged in detail by him, but 
not otherwise varied. I have simply taken the freedom to invert the order 
of it, s»j as to make it read from below upward, in accordance with the System 
of the present work (c. 3, t. 15). (To restore the Natural Order completely, 
that which is numbered 2, would be brought between the 1 and the 3). (1). 



T-A^BLE 1. 



f in their 
Totalities 



SCIENCE is < 



that which treats of the 
Phenomena themselves 



Concrete 
Science 



in their 
Elements 



i Abstract- ( 
< Concrete < 
\ Science 



f Sociology, etc., 
' Psychology, 

Geology, Biology, 

Astronomy. 

Mechanics, 
Physics, 
Chemistry, etc. 



I- 



that which treats of the Forms in 
which Phenomena are known to us 



Abstract 

Science 



j Logic and 

( Mathematics. 



} 



It will be perceived that there are reasons for transposing the Biology, Psy- 
chology, Sociology, etc., of this Table to the higher general department, against 
which stands the word Anthropology, in the Typical Table (t. 40). It will 
also be found, as we proceed, that there are similar reasons for regarding Me- 
chanics proper as a branch of Mathematics. 



and hereafter a useless pursuit — especially 
as its professed object has been to pene- 
trate the Substance of Being. M. Comte 
pronounced this condemnation of the 
Metaphysics ex cathedrd ; and Mr. Lewes, 
from his high position as a worthy his- 
torian of Philosophy, reiterated it, and 
renounced Philosophy as an impossibility 
for the human mind. Nevertheless 
Philosophy still lives, and has recently 



revived, and the further discussion of this 
very question of The Absolute is now 
occupying intensely many of the very 
best minds, especially in England. 

4. There are three important counter- 
statements to be made to this off-hand 
condemnation of Philosophy. 1. Men 
often find, by prosecuting a search in- 
tensely, something else of value, different 
from that which they were more speci- 



(1) The Classification of the Sciences, hy Herbert Spencer, p. 6. 



198 USE OF EXPONENTS OR INDICES. [Ch. IV. 



/ 



both as contrasted with Mathematics (Abstract Form-Science) ; 
or as One, an Odd ^Number, coincides with Three, an Odd 
Number, both as contrasted with the intermediate Even 
Number, Two. 

271. As the Clef 1 ; 2 is the Indicator of the whole Scientific 
Domain ; and as this numerical formula is an abridgment 
merely of 1 ; 2 ; 3, the First Heads of Cardinal Numeration 
(t. 201), it results that 1, 2, and 3 singly are the proper Clefs 
of the Three Sub-Departments of this Grand Domain ; but, as 
these three Figures, standing undistinguished by any other 
sign, might often be confounded with some one of the numer- 
ous other non-technical uses of the same figures, it is better 
that they be discriminated as Clef 1 ; Clef 2 ; Clef 3, respect- 
ively; or, otherwise, as (1.), (2.)> (3.)- This latter method 
may be regarded as indicating a sort of First Power or Degree 
of the Yalue of the Number ; an indication which, in Ordinary 
Mathematics, is unnecessary ; any figure there, which is not 
raised to the 2 nd or 3 rd , or n ih Power, being regarded as, of 
course, pertaining to the first. 



fically looking for. This has been the occur to, though I have not seen them 
case with the Metaphysicians, -who, if put by, any one. The remaining one 
they have not intelligently cognized The would not be apt to suggest itself, ex- 
Uztcxtelligible, have, while seeking to cept from a knowledge of Universol- 
do so, incidentally discovered and estab- ogy. It affects this very question of the 
lished Principles of untold value, which Absolute, and its influence over the Act- 
lie at the bottom of the best efforts to ual and the Cognizable Constitution of 
master Positive Science, that of M.Comte Being, thus: 3. "Wlille the Absoluto- 
included. 2. A Negative Result is often Absolute of Philosophy, as above defined, 
no less valuable than a Positive One; is, indeed, utterly unintelligible, yet, 
and in this case, to discover and clearly upon further reflection, it is no more so 
demonstrate the Limits upon the Pos- than any other mere Aspect or Ideal Ele~ 
sibility of Knotting, is itself an immense ment of Being, when as rigorous an ab- 
and indispensable contribution to the straction should be insisted on. The mis- 
Positive Knowledge of mankind. How take consists in treating an aspect as if it 
has the Positivist come to know the were an entity, as if we were intent upon 
limits of his own legitimate field of in- grasping the Whiteness of the Snow 
quiry, except through these very investi- apart from the Snow. Or, to state it other- 
gations? These two statements belong wise, since Duism is Limit (Tab. 1, c. 1, 
to what may be called the ordinary de- t. 226), the Unlimited, the Infinite, the 
fence of the Metaphysicians, which might Substance, is Unismal, and the effort to 



i 



Cn. IV.] EXACTOLOGY ; ABSTEACTOLOGY. 199 

272. Clef 1, or (1 . \ then denotes, in strict accordance with 
this Analysis of the subject, what Spencer denominates The 
Abstract-Co^ckete Department of Science. Of this the 
Typical Science is Chemistry, which treats of Substance in 
the concrete sense, that is to say, of the Stuff or Materials of 
Being. More largely, this Department of Conceptions is repre- 
sented by the Bricks and Stones, and Wood and Mortar, of 
which an Edifice is constructed, whether considered in their 
Chemical, or in any other of their merely Massive Aspects ; 
that is to say, as the Substances or Materials at the command 
of the Builder, and which are to enter, or have entered, into 
the Construction. This extends to their Physical Properties 
(Physics), and to their Laws of (Internal) Force or Action 
(Endo-Mechanics, Thermotics). 

273. Clef 2, or (2 . ), then denotes what Spencer denominates 
The Absteact (and what I denominate the Sciento- Abstract) 
Department of the Total Domains of Science (Exactology), 
the Typical Sub-Science of which is The Mathematics, and 
especially Geometry, including, as it were, the Form or Shape 



cognize the Absolute is a mental effort difference "between the Absolute Aspect 
completely to Abstract Unism from Du- and the Relative Aspect of Being — both 
ism, which by The Inexpugnability alike unthinkable in themselves, or in 
of Prime Elements (t. 226) it is im- Pure Abstraction from the other. It is 
possible to do. But what cannot be precisely as, when Philosophy pronounces 
done completely, or " absolutely," can be that there is no Matter in the Universe 
done proximately, or in degree. Certain cognizable by us, and that all is Mind, 
things are more Unismal, and certain or the Phenomenality of Mind, this Phe- 
other things more Duismal in the Actual nomenality undergoes at once a Subdivi- 
and Intelligible Constitution of Things ; sion into a Matteroid and a Mentoid 
and it now appears that whatever is in Phenomenality, which immediately re- 
mere Prepoxde ance Unismal, is, for place what we sought for under the for- 
that reason, Absolutoid, or repetitive mcr designations. So, under this Uni- 
of the Absolute in its Unintelligible Un- versological Analysis and showing, The 
limitation, which, while we cannot call Absolute re-enters the field of Thought 
it a constituted One, holds a predominant and claims its position in Positive Sci- 
likeness to One : and that whatever is ence, no less than in Metaphysical Spccu- 
in preponderance Duismal is Relatoid. lation — only not in the Absolute Sense. 
Hence, it happens, that the Actual and 5. All of the preceding discussion re- 
Intelligible Universe takes its most fun- lates to The Absolute as understood by 
damental Discrimination from this very the older Metaphysics — prior to Hegel and 



200 CENTRE AST) PERIPHERY ; FOCUS, BODY, ADJUNCTS. [Ch. IV. 

of the Edifice, and so its Exact Architectural Outlay or Plan. 
This subsumes Lome and Analogic as the MetaTHiysical Bases 
on which the Mathematics, (themselves Physicoid) rest. 

274. Clef 3, or(3A then denotes The (proper) Concrete De- 
partment of Science ; Cosmology in its Elaborated perfection, 
the Type of which is the Science of Astronomy. This includes 
our fully embodied conceptions, all Bodies properly so-called, 
those bodies which we inspect with reference to their Artistic 
Combination of Parts and Movements, as especially the Plan- 
ets Combined and Functionating in the Solar System, like the 
Limbs and Omans in the Human Bodv, or the Members of 
Society as an Organismus. This accords with the Central-and- 
Peripheric Actual Embodiment of an Edifice ; as of a Temple, 
for example, in which the Altar as the Centre-piece corresponds 
with the Sun-Centre as Focus (Lat. fire-place) of the Solar 
System, and the Extensions of the Edifice in various directions, 
with the Limbs or Quarters of the Sun ; and finally, the out- 
lying or Adjunct Edifices and their Adjuncts, with the Planets 
and their Satellites. (Certain secondary views of this Depart- 



Ferriei, — who sought to find some segre- mal, not Arbitrisnial (TTnismal), nor Corn- 
gated Element of Being to which they posite (Trinismal). Ferrier's Trinismal 
could appropriately attach the Absolute Doctrine of the Absolute "will be further 
character. That was what we mar now discussed at another point, (a. 26. t. 267). 
characterize as the ■ Unismal Doctrine of 6. The question of the Absolute passes 
the Absolute. Ferrier brings forward over from Philosophy into Theology, and 
and demonstrates the proposition that seriously affects that whole Domain as 
the Only Con wimble Absolute is Being in well as Logic itself, or the possibility of 
its Actuality, as a Complex of Antithet- sound reasoning. In what sense shall it 
ical Elements. This we may call the be held that God is absolute ? What is 
Trinismal Aspect of the doctrine. This the Criterion of Truth even in an ordi- 
he has done in the Institutes. But when nary argument ? J. Stuart Mill, in criti- 
Ferrier distinguishes two kinds of Ab- cizing Sir Wm, Hamilton against Cousin 
straet Truth, and calls one of them Ab- on the subject of the Absolute, has the 
solute, on the ground that it is Universal following: 

nnd Necessary, as in his History of Greek 7. "If we are told, therefore, that 

Philosophy, he is then using the term Ab- there is some One Being who is or which 

solute in an intermediate sense, and deliv- is The Absolute. — not something abso- 

ering the Duismal Doctrine of the Abso- lute, but the Absolute itself, — the proposi- 

lute — (Hegelian) : an Absolute which at- tion can be understood in no other sense 

taches ro Low and not to Entity ; Logicis- than that the supposed Being possesses 



Cn. IV.] 



DIAGRAMMATICAL FACILITY. 



201 



ment are, however, fully represented by the panels or inter- 
spaces within the Linear Plan of the Edifice, which is other- 
wise a hare Skeleton or Ideal Framework of Points and Lines 
representing Abstractology as such.) 

275. It is obvious, when pointed out, that, of these three 
Departments of Conceptional Being, the First (1.) could not be 
exhibited, with any perfection, diagrammatically, or by a 
picture or diagram of the Honse or Edifice in which they are 
contained ; and that the Third (3.) can be so exhibited only 
very imperfectly, except by the aid of Color, the use of which 
belongs rather to Art than to Science. It is equally obvious, 
on the other hand, that the Second of these Departments (2.) 
is, on the contrary, especially well adapted to the purposes of 
Diagrammatic exposition and illustration. All the Strictly 
Geometrical aspects of an Edifice, the Plans, or Formal Sche- 
mata of the building, can be strikingly exhibited in this 
manner ; and within the Spaces of these Plans there is an echo 
of the two Departments which cannot be so directly repre- 
sented. (1.) and (3.)- 



in absolute completeness all the predi- 
cates ; is absolutely good and absolutely 
bad, absolutely wise and absolutely stu- 
pid; and so forth. The conception of 
such [a Being, I will not say of such a 
God, is worse than a ' fasciculus of nega- 
tions ;' it is a fasciculus of contradictions ; 
and our author might have spared him- 
self the trouble of proving a thing to be 
unknowable, which cannot be spoken of 
but in words implying the impossibility 
of its existence. To insist on such a 
truism is not superfluous, for there have 
been philosophers who saw that this 
must be the meaning of ' The Absolute/ 
and yet accepted it as a reality. ' What 
kind of an Absolute Being is that,' asked 
Hegel, 'which does not contain in itself 
all that is actual, even E vil included ?' (1). 



Undoubtedly ; and it is therefore neces- 
sary to admit, either that there is no 
absolute Being, or that the law, that 
contradictory propositions cannot both 
be true, does not apply to the Absolute. 
Hegel chose the latter side of the alter- 
native ; and by this, among other things, 
has fairly earned the honor which will 
probably be awarded to him by posterity, 
of having logically extinguished Tran- 
scendental Metaphysics by a series of 
reditctiones ad absurdissimum. 

8. " What I have said of the Absolute 
is true, mutatis mutandis, of the Infinite. 
This also is a phrase of no meaning, ex- 
cept in reference to some particular pre- 
dicate ; it must mean the Infinite in 
something — as in size, in duration, or in 
power. But an abstract Infinite, a Being 



21 



(1) Quoted by Mr. Mansel, M The Limits of Religious Thought," p. 30. 



202 KE-KEPKESENTATION. [Ch. IV. 

276. Recurring, then, to the idea of a Temple or Edifice of 
the Sciences, it will Ibe perceived that (1 . ) and ( 3 . ) must be 
omitted from the direct on immediate representation ; although, 
by virtue of the Principle of our Science, which is echo or Ana- 
logy, they too, together with all of their Subdivisions down to 
the minutest, may, and do, find a Secondary or Echoing, that is 
to say, an Analogical Representation (a Re-representation) 
within the Diagram — elsewhere exhibited — of Science as a 
House or Intellectual Dwelling-place for Man. 

277. It is obvious, also, that we have not as yet arrived at 
anything which is strictly analogous with the Mathematical 
Powers, as the Square, the Cube, etc. ; not analogous at all, 
indeed, except through a succession of repetitions, or echoes, 
of Analogy. That precise Analogy must be sought for within 
the Exactological Domain, ( 2 • ) exclusively, of which the 
Three Sub-Keys or Clefs are (2.) 1 : , (2.) 2 : , and (2.) 3 : , res- 
pectively. These then denote, consequently, 1. Logic (2.) 1 : ; 
2. Analogic ( 2.) 2 : ; and 3. Mathematics (2.) 3 : The Co- 



not merely infinite in one or in several 10 " We have seen his principal argu- 
attributes, but which is ' The Infinite* ment, the one on which he substantially 
itself, must be not only infinite in great- relies. It is, that the Infinite and the 
ness, but also in littleness ; its duration Absolute are unknowable because in- 
is not only infinitely long", but infinitely conceivable ; because the only notions 
short , it is not only infinitely awful, but we can have of them are purely negative, 
infinitely contemptible ; it is the same If he is right in his antecedent, the con- 
mass of contradictions as its companion sequent follows. A conception made up 
' The Absolute.' There is no need to of negations is a conception of Nothing, 
prove that neither of them is knowable, It is not a conception at all, or is a con- 
since, if the universal law of Belief is of ception, by the fact of its being a concep- 
objective validity, neither of them exists, tion of something infinite, reduced to a 
9. 'It is these unmeaning abstrac- negation. This is quite true of the sense- 
tions, however, these muddles of self- less abstraction ' The Infinite' ; that, in- 
contradiction, which alone our author deed, is purely negative, being formed 
has proved against Cousin and others, to by excluding from the concrete concep- 
be unknowable. He has shown, without tions classed under it, all their positive 
difficulty, that we cannot know ' The elements ;" and so on. (1). 
Infinite' or ' The Absolute.' He has not 11. Mill here assumes that whatsoever 
shown that we cannot know a concrete is a t: fasciculus of contradictions," is 
reality as Infinite or as Absolute. " impossible to exist ' Now I venture 



(1) Examination of Sir Wm. Hamilton's Philosophy, by J Stuart Mill, voL I., pp 60-62. 



Ch. IV.] punctuation of clefs. 203 

Ion, (Semicolon, or Comma,) refers to those Echoing Subdivi- 
sions, respectively, of (1 .) and (3.)> which are of similar Rank. 
For example, ( 2 • ) 2 : means Analogic, as the middle depart- 
ment of Exactology or Abstractology (2 . ) . The middle depart- 
ment of Abstract-Concretology will then be represented by 
(1 . ) 2 :, and the middle department of Concretology, by (3. ) 2 • 
If these Echoes are to be excluded, and Analogic solely, as the 
middle department of (2 . ) is intended, the 2 • is included in 
parenthesis, and prefixed, as has been done above, and in ac- 
cordance with the system of Pre-clefs explained in what follows. 
278. In other words, all the Subdivisions of Exact Science 
in the Typical Table, t. 49, fall within the Key (2 . ) ; and as 
there is, in accordance with what is above stated (t. 275), an 
echoing Division less prominent, but real and traceable, (when- 
ever the occasion arises to go there), within the (1.) and the 
(3-)» i* follows that it will be convenient and appropriate, 
when these Clefs (1.) and (3.) are under consideration, to 
denote their several Sub-domains specifically ', as follows, 

(l.)l: (l.)2: (l.)3:-(3.)l: (3.)2: (3.)3: The 
Portion of the Notation contained in the Parenthesis is then a 



to affirm, along with Hegel, just the con- of Contradiction itself, that from which 

trary, namely, that whatsoever exists, we derive all our ideas of contradiction, 

exists under this precise condition, that is the difference between the Something 

of being a " fasciculus of contradictions," and the Nothing ; between the Positive 

— that such is, in rine, the characteristic and the Negative ; between the " Eternal 

and inevitable Law of all Being and all 5fea" and the " Eternal Nay ;" of the 

Existence whatsoever. Union and Reconciliation of which with- 

12. Absurdissima as this proposition out the Destruction of their difference 
may seem, I cite Mill himself, six pages nevertheless, All Actual Existence is corn- 
further on, to illustrate it. He says : pounded. And yet the basis of all sound, 

"Again, even if we concede that a of all axiomatic reasoning is that: Of 

thing cannot be known at all unless two Contradictions both cannot be true 

known as plural, does it follow that it (called the Law of Contradiction). What 

cannot be known as plural, because it is then is the reconciliation between these 

also One ? Since when have the One and two Contradictory Statements ? Simply 

the Many been incompatible things, in- this : That any two terms of a Contra- 

stead of different aspects of the same diction, in Pure Ideal Abstraction from 

thing ;" in Polar Antagonism, we may each other, are mutually incompatible, and 

add, or in other words, in utter contra- that the Admission of the one positively 

diction to each other. So, the very type inhibits the Admission of the other ; but 



204 



SPENCERIAN DOMAEN". 



[Ch. IV. 



Special Key or Pre-clef to the remaining portion ; and must 
be changed when the echoing distribution of other Domains is 
in question. For example, if the popular Subdivision of the 
Concrete World into Minerals, Vegetables, and Animals be 
accepted as sufficiently accurate, scientifically, (3 . ) 1 : will 
denote the Mineral Kingdom ; (3 . ) 2 : the Vegetable King- 
dom, etc. The \\or2\orZ\ without any Parenthetical Pre- 
fix, would then denote all the Corresponding Subdivisions of 
each of the three larger Divisions of the whole Scientific 
Domain— -that is to say, they would go round the Circle. 
They are restrained to a particular one of these Divisions by 
the Appropriate Pre-clef. The Table below exhibits the 
Standard Distribution of this view of the Sciences, c. 1. 



o 

h 

w 
o 

l-l 

o 



CONCRETOL- 
OGY, (3 . ) 

(Corporology). 



TABLE 15. 

FUNDAMENTAL EXPOSITION. 

r 3. Stabliology (3 . ) 3 : 
2. Classiology (3 . ) 2 : 



TTranology 


3. 


2 : 3 r <* 


Meteorology 


3. 


2 : 2 nd 


Tellurology 


(3 


.2:) is* 



■< Abstractor 

OGY, (2 .) 



A 



1. Eegnology (3 . ) 1 



3. Mathematics (2 . ) 3 
2. Analogic 



1. Logic 



(2.)2 

(2.)1 



Animalogy (Zoology) (3 . ) 1: ) 3 rd ; 
Vegetalogy (Botany) (3 . ) 1 : )2 nd ; 
Mineralogy (3 . ) 1 : ) 1 st ; 



Sequences(Conclusions) (2.)l:)3 rd ; 
Minor Premises (2 . ) 1 : ) 2 nd ; 
Major Premises (2 . ) 1 : ) 1 st ; 



Abstract-Concretology, (1 . ) 



3 Mechanics, (1 . ) 3 
2 Physics, (1 . ) 2 
1 Chemistry (1 . ) 1 



that all such Pure Ideal Abstraction is 
purely Ideal, and nowhere exists in 
Reality, and is therefore non-existent, or 
equal to Zero (0) ; while the very con- 
dition of the Possibility of any Real or 



Actual Existence is the reconciliation, 
in fact, of these same Contradictories. 
There is therefore, the same inherently 
Contradictory character of the relation 
between all Exact Reasoning, — which al- 



Ch. IV] ULTERIOR DISTRIBUTION. 205 

279. Diagrams which, are to follow, will add new features 
of Intelligibility and Lucidity to the distribution in question, 
and be to the World of Science, and to the Science of the Sci- 
ences, what the Map of the World or the entire Atlas is to 
ordinary Geography. 

280. The preceding Table is susceptible of being enlarged 
or carried out in detail to any degree of Minuteness, precisely 
(in principle) as the Map of the World is expanded and 
filled in, in parts, to constitute the Maps of particular Conti- 
nents, Countries, Counties, or Townships, even down to the 
Garden-plot, or the individual Farm. To preserve, however, 
the Simplicity appropriate to an Elementary Work, and on 
account of the less prominence of other parts of the pre- 
ceding Table, I shall do no more, at this point, than to ex- 
pand descriptively the Subdivisions of Abstractology or 
Exactology (The Department of the Abstract Sciences), upon 
one of its Radii, to what may be denominated its 4 th Attenua- 
tion, or Power, yielding Algebra as a Type of that degree of 



ways assumes the Possibility of a Pure ing or Thought ; and hence destined to 

Abstraction of Elements, — and all Actual- an ulterior Reconciliation in the Uni- 

ity — which as explicitly denies that pos- versal and Elaborate Constitution of all 

sibility. How then shall this Ultimate Things, in every Domain. 

Contradiction ; that between all Pure 13. But let us test this statement of 

Ratiocination (the domain of all scientific Mr. Mill as mere matter of Abstract 

demonstrations) and all Concrete or Act- Reasoning. Are not the propositions, A 

ual Existence ; or what is the same is one, and, A is many, as direct contra. 

thing, between Reason and Sense, find dictories as it is possible to state, pro- 

its reconciliation ? Why, by an applica- vided only that the Oneness and the 

tion still in this last stronghold of mys- Manyness be taken in the same sense. 

tery, of the same Principle, namely thus : conversely ? Would Mr. Mill's tailor be 

That the Sense and the Reason, while satisfied with Mill's logic if Mr. Mill 

they are the two Constituent Elements should attempt to prove to him that one 

of Mind, and while they are, in Pure pound sterling is at the same time fifty 

Ideal Abstraction, Absolute Contradicto- pounds sterling, or many pounds sterling 

Ties, and so irreconcilably antagonistic in any degree whatsoever ? 

to each other, — are never, in fact, com- 14. If, therefore, Oneness and Many nets 

pletely abstracted or separated from each are not incompatible predicates, it is only 

other, but are, on the contrary, Inex- because they are taken in different as- 

pugnably conjoined in their Elementary pects or senses. It is because we mean 

Being, as manifested in any least item that A is one in one aspect or sense, and, 

of Mentation, whether then called Feel- at the same time, that A is many in a 



206 SECOXD POWER OF EXACTOLOGY. [Ch. IV. 

/ 

Subdivision, adding some general views of other "branches and 
of the totality of the subject. 

281. The Second Attenuation, or Power of Abstractology, fur- 
nishes, as we have seen, 1. Logic, (2.)1 • '•> 2 - Analogic, {2.) 2 : ; 
and 3. Mathematics, (2.) 3 : . It is the Mathematical branch 
which we will now submit to a farther division, thus : 
1. Arithmetic, (2.) 3 : ) 1 ; 2. Geometry, (2.) 3 :) 2 ; and 3. 
Analysis, (20303; We will now choose Analysis, (20303; 
as the branch to be further subdivided, as follows : 1. Alge- 
bra, (203:)3;)1, 2. Dieeeeextial and Lxtegeal Calcu- 
lus, (20 3 3 ;) 2, (For this sphtting of the Second Temi of 
the Trigrade Scale into Two, see Text 000). 3. The Calcu- 
lus of Variations, ( 2 . ) 3 : ) 3 ; ) 3, (Abridged thus 2) 3) 3) 3. 

282. We now recur to the Clef 1 st ; 2 nd . This denotes the 
Ordinal Series of Numbers and all that is analogous with that 
Series of Numbers in the Constitution of the Universe. It is 
an Abridgment of 1 st ; 2 nd ; 3 rd , as 1 ; 2 is so of 1 ; 2 ; 3 (t. 271). 
The Clefs have, as we have seen, broader and narrower appli- 
cations, according to the Punctuation which accompanies 



different aspect or sense. Returning indeed, incompatible ; and it is this only 

then to his criticism of Sir Wm. Hamil- which is rightly meant by the Law that 

ton's concex)tion of The Absolute, and contradictory propositions cannot both 

allowiug the same license of interpret- be true. Short of this absolute Limit, 

ing the contradictions, wherein is the contradictions in terms, contradictions in 

difficulty ? "Why may we not then affirm, aspect or appearance, relative contradic- 

— so far as the consistency of the state- tions of all sorts fasciculated around an 

■ment is concerned, — that the same Being ideal and quasi-inconceivable substance, 

is absolutely good and absolutely bad, or are the Basic Norm or Type of Existence 

absolutely wise and absolutely stupid, and Being, universally. 
etc. ; that is to say, absolutely good in 15. By affirming then that all exist- 

one aspect, or measured by one standard, ence is a " fasciculus of contradictions," I 

and absolutely bad in another aspect, or mean, of course, contradictions in terms, 

measured by another standard ? Since and contradictions in aspect, precisely as 

when, I might ask, have such proposi- oneness and manyness, may be compati- 

tions been deemed incompatible ? So ble (Mr. Mill even assenting) : while yet, 

of the ideas, infinitely great, infinitely if they were meant in absolutely iden- 

small, etc. The co-existence of two pre- tical senses, conversely, nothing could 

dications absolutely contradictory, that be more contradictory. I mean, in fine, 

is to say. affirming and denying the same precisely and as the type of all other re- 

attribute in precisely the same sense, is, concilable contradictions : that every 



Ch. IV.] DISCUSSION OF CLEFS. 207 

them. (t. 277). But tlie 1 ; 2, 1 ; 0, 1 st ; 2 nd , etc., occur most 
naturally when the scope of the Clef is somewhat indifferent. 
Specifically they denote the medium range of Scientific dis- 
criminations of which the difference between Arithmetic 
and Geometry is the example ; but, in the generalized or in- 
different sense now referred to, 1 ; 2 is more apt to be used 
representatively for the varied range of the Special Sciences 
than 1 . 2, which more formally denotes the utmost breadth of 
scope, and might, on the other hand, be regarded as exclud- 
ing, in a sense, the minor views (as 1 , 2 for example), whereas 
1 ; 2 is Pivotal or Mediatorial between the broadest and the 
narrowest discriminations, and so alike representational of 
them all. The Clefs 1 ; 2, 1 st ; 2 nd , 1 ; predominate, there- 
fore, when there is no special reason for deviating from this 
form of the Clefs. The 1 . 2 for (1 . ) (2 . ) (3 . ) denotes specifi- 
cally the Spencerian Distribution of the Sciences which is re- 
stricted to their Cosmical or Basic Development. They are to be 
understood as meaning (1 .) 1 st : etc. For Pneumatology and 
Anthropology the 2 nd : and 3 rd : must be written ; but it is im- 

thing is, in one aspect. One, and, in an- tions," because, as mere aspects, they are 

other aspect, Many — Unismal and Duis- not, and cannot be conceived of as things. 

mal respectively. These are the two standard blunders at 

16. What then is Hamilton's, or more this day of Philosophy. There is no in. 

generally, the Transcendental conception superable difficulty in reconciling contra- 

of the Absolute ? It is no other than the dictory AsrECTS of the same thing, so 

Unismal Aspect of Being : as the Rela- soon as we understand that it is the 

tive is the Duismal. The whole " mud- aspects of the subject merely with which 

die*' results, with them, and equally so, we are engaged. 

with their critics, from confusing, instead 17. "Sir Wm, Hamilton," Mill con- 
of distinguishing and keeping distinct, tinues to say, " surely does not mean by 
the Abstract and the Concrete concep- Absolute Unity, an indivisible Unit : the 
tions respectively, loth of which are alike minimum, instead of the maximum, of 
important, but belonging to entirely dif Being. He must mean, as M. Cousin 
fercnt orders of investigation ; from, on certainly means, an Absolute Whole ; 
the one hand, in other words, treating the Whole which comprehends all things, 
and endeavoring to conceive mere As- If this be so, does not this whole not 
pects as if they were things, and, on the only admit of, but necessitate, the sup- 
other hand, from discarding the mere position of parts ? Is not a Unity wMch 
Aspects altogether, as " senseless abstrac- comprehends everything ex vi termini 



(1) Examination of Sir Wm. Hamilton's Philosophy, Vol. I, p. 67. 



208 



LENGTH OK HEIGHT ANALOGOUS WITH TIME. [Ch. IV. 



plied here, tMs Basic Domain loeing the Usual or Ordinary 
one. (t. 234, 285). 

283. Strictly speaking, the Clef l sfc ; 2 nd , as a Domain by 
itself, that is to say, when neither having, nor implying, any 
Parenthetical Prefix, denotes Careers of Progression in Time; 
Progressive or [Regressive, as the case may be ; — in other 
words, Movement as contrasted with Existence (t. 143) ; the 
Motismus as contrasted with the Statismns (c, 21, t. 503) ; in a 
word, Ordinology as contrasted with Cardinology (t. 155). 

284. But within the proper Domain of Existence or the Statis- 
mns of Being, there is, nevertheless, a peculiar variety of 
Development which repeats, withix this Domain, the whole 
of the Motismus as an outlying independent Domain of Aspect 
or Consideration. This happens in respect to Space, or 
Organization ix Space, when this is elongated, or extended 
in a single direction, — Time-wise — as especially in the direction 
of Height ; the Tallness, for example, of a House, or of the 
Individual Human Figure. 



known as a plurality, and the most plu- 
ral of all pluralities, plural in an unsur- 
passable degree ? If there is any mean- 
ing in the words, must not Absolute 
Unity be Absolute Plurality likewise? 
There is no escape from the Alternatiye : 
The Absolute either means a single atom 
or monad, or it means Plurality in the 
extreme degree." 

18. But neither Hamilton nor Cousin 
mean at all either of the ideas here as- 
signed to them ; or rather, perhaps, I 
should say, they would not mean either 
of them, if they were quite clear as to 
what they, as Transcendental Philosoph- 
ers, should mean. If they did mean either 
the minimum or the maximum of Be- 
ing, the single least atom or the whole 
w^-'h comprehends all things, they would 
bt ^oing what Mr. Mill, predominantly 
Echosophical in his order of mind, 
would be likely to do, and what he has 



just complained of the Metaphysicians 
for not doing ; that is to say, they would 
be talking of Concrete embodiments of 
Existence, and not of the Abstract Prin- 
ciples or Aspects of Being as rendered by 
an ultimate Metaphysical Analysis — 
which last is the true domain of the 
Transcendental Logic. It is, indeed, 
certain that this class of philosophers 
haye not always perceiyed this, and that 
they mix Abstract and Concrete ideas 
unduly together, or try hopelessly to 
construe literally the reasonings of the 
one into the terms of the other, which 
is like attempting to discoyer the rigor- 
ous exactitudes of Mathematics in the 
actual products of Xature. 

19. What, then, in the proper abstract 
sense, and within the Transcendental 
Domain, do they mean, or should they 
mean, by the Absolute ? Not, as I haye 
said, the single "monad" or "atom," nor 



Ch. IV.] DEGREES OF ALTITUDE. 209 

285. There is, in accordance with this statement, a Cross- 
division of the Whole Science- World accompanying thai 
which is fnrnished "by Spencer ; one in accordance with 
which the whole Map of the Earth, speaking analogically, 
is bnt one Degree in a Trigrade Scale of Distribution. What 
is now referred to is a Subdivision by Degrees of Altitude, 
the Earth — Land and Water — mapped out as in Geography, 
constituting the Lower or Ground Department merely, in 
tliis New Distribution ; the Atmosphere above the Earth, 
strictly the Spirit- World, constituting a Second Elevation or 
Story, above the Earth; and Man a Third Elevation, theo- 
retically above the Atmosphere (see Typical Tableau of the 
Universe, Dia. No. 2, t. 41). To change the Type of the Illus- 
tration, this Threefold Distribution of the Science-World cor- 
responds with the Three Stories of the Elevation of an Edifice 
of that height (which is the Typical or Normal Height in Archi- 
tectural Construction) ; or again, with 1. the Pelvis (with the 
Abdomen, Seat, and Lower Limbs) ; 2. the Thoeax '; and 
3. the Head, in the Organization of the Human Body. 



" Tlie Whole ;" but that Aspect, or Prop- repeat and echo, in a degree, but inaccu- 

erty, or Principle of Unity, which is con- rately, The Absolute and The Kelative, 

cretely illustrated, indeed, predominantly, which are the pure abstract bases or limits 

by the monad at one extreme of magni- of Thought involved in the conception ; 

tude, and by the grand whole at the other but which should not be confounded 

extreme, but which yet also underlies, — with these Concrete Reproductions, 

and exists subdominantly in the midst of, 20. It is this Concrete Existence in its 

— the total range of Plurality between totality, either in its least or its greatest, 

those extremes of Concrete Being ; and which Mill supposes must be meant by 

which contradicts, or is opposed to, Plural- the Absolute of Transcendental Philoso- 

ity as the Counter- Aspect, Property, or phy; but this is a total misapprehension, 

Principle. The Relative is then the Coun- for Philosophy is only transcendental by 

terparting Duism to this Unism , and, virtue of the fact that it goes back of the 

finally, Concrete Existence is the result- Substantive Thing to the Adjective Pror- 

ant from the Complexity of these two, erty, and thence farther still to the Pure 

and is their reconciliative higher Unity Relation (Prepositional). 

— the Trinism from the prior Unism and 21. All Adjective Properties, all pure 

Duism conjointly. This, in turn, sub- Abstractions, in fine, are necessarily, in a 

divides into two Domains characterized sense, " a bundle of negations," and " a 

by resemblance to the two abstract bases bundle of contradictions" also, if viewed 

respectively ; hence there is an Absoln- from the stand-point of Substantivity, 

toid and a Rclatoid Existence, which that is to say, as Things, and not as 



210 STOEIES OR STAGES OF ASCENSION". [Ch. IV. 

286. By inspecting anew the Typical Table of the Universe 
(t 40), it will he perceived that the distribution which we have 
previously effected of the Science-World, following the lead 
of Spencer, is confined to that part of the Table against which 
the word Science appears in the margin. That whole Depart- 
ment of the Table now constitutes a First Plateau, or the 
Ground Floor, in the New Distribution which is at this point 
under consideration. That portion of the Table against which 
the word Pneumatology stands in the margin then constitutes 
the Second Story of the Ideal Edifice. This corresponds with 
the Atmosphere above the Earth or Ground. While this is 
in one aspect a Story or Lift in the Ascending Scale, in an- 
other aspect it permeates the whole, and expands to the dimen- 
sions of the who] 3 Edifice. The Hells, the Intermediate World, 
and the Heavens, then become themselves equivalents to com- 
plete Stories or Stages (Fr. Wages). It was in the perception 
of this view of Being that Carlyle has said that "The three 
kingdoms, Inferno, Purgatorio, Paradiso, look out on one an- 
other like compartments of a great edifice ; a great super- 



what they are, mere Aspects, Properties, the inconceivably least item of Space, 
or Relations. When taken for what they itself virtually nothing, posited or treated 
are, however, as pure abstractions, they as if it were something — made a some- 
are not only consistent enough, but the thing by the mind for the mind's own 
most consistent, in fact, of all our ideas uses, while in itself it is a mere nothing, 
from the pure absence of the disturbing or less than nothing, 
reality ; and, for that reason, they become 22. Mr. Mill would be one of the last 
the regulative forms of all just thinking, to condemn the use, or to depreciate the 
and the paramount range of idea in the the value, of such pure abstractions and 
whole Scientic and Sciento-Philosophic negations in the Mathematical Domain ; 
Domain. It is the pure Negatismus yet how seemingly effective, but how 
which is par excellence the Domain of really absurd, would be a criticism by 
Science. The things with which all some one who had never seized the spirit 
Exact Science deals, if we must use the of the Mathematics, of all the high 
term things, in a modified sense, are mathematical conceptions, by showing 
therefore Pure Nothings, judged of by that Mathematicians pretend to talk 
any other faculty of the mind than the learnedly of limits which have no exten- 
Pure Reason. What else than a bundle sion, no reality, in fact ; of their minima 
of Negations is a Point, for example, as and their maxima, which are really 
denned by the Geometer, position with- nothings ; and even of different orders of 
out length, breadth, or thickness ? It is Infinity, all of them lying wholly out- 



Ch. IV.] dante's woeld of souls. 211 

natural world-cathedral, piled up there, stern, solemn, awful ; 
Dante 1 s World of Souls !" The Third and last Story of the 
Ideal Edifice is then Man, indicated in the Typical Table, by 
the word Aotheopology in the margin. 

287. More definitely, the Three Stories of the Edifice, in the 
ordinary sense of Stories, constituting the Cuboid portion of 
the Structure, correspond with the Three Divisions of the 
P^eumatismus or Woeld of Spieit, as indicated by Carlyle 
in the quotation just made ; the Dome of the Temple then 
repeats the great Dome of the Sky over our heads, The Heav- 
ens above the Atmosphere, overarching and enclosing the 
Atmosphere, and corresponding with the Face and Cheeks of 
the Individual Man ; and finally, it is the Statue surmounting 
the Dome, which stands in the Edifice representative of Man 
himself, as above Nature both Material and Spiritual, repre- 
senting the Sun, and Standing, like a God, centrally in the 
Heavens. This, in turn, corresponds with the Head, or more 
specifically with the Brow, of the Man, in the total Constitu- 
tion of the Individual Human Body. All the Analogies here 



Bide, not only of the domain of Real proven to have been, by Mill, when he 
Being, but of all conceivable number entered upon the Mathematical Domain, 
itself. Mr. Mill knows, however, per- Their intellectual fingers are all thumbs 
haps better than any one, how absolute- for the purpose of manipulating the Ho- 
ly dependent for all its highest triumphs moeopathic attenuations of this German 
the Science of Mathematics is upon the research. They are, indeed, robust, mus- 
assumption of these extreme rational cular and powerful, abounding in what 
attenuations. He has, indeed, in this might, by a bold metaphor, be denominat 
very work, caustically and most damag- ed the brute force of the intellect, while 
ingly criticised Hamilton's Criticism on they lack the microscopic eye, and the 
the Mathematics, for his failure to appre- delicate capacity for handling, which are 
date the instrumental value of these requisite in the Transcendental Domain, 
same senseless abstractions. And yet, The Mathematics and Formal or Scholas- 
not only Mr. Mill, but the whole of his tic Logic have been the Abstractismus of 
school of thinkers, the recent Echo- Echosophy, and this is the furthest back 
sophic Generalizers — Comte, Mill, Spen- into the Domain of Abstraction that 
cer, Buckle, etc, are, if I see clearly my- these thinkers have successfully ven 
self, just as inexpert, when they attempt tured ; while, of course, thenceforward 
to appreciate or criticise the immense through the whole range of the Positive 
and invaluable body of German Tran- Sciences, they find themselves at home, 
scendental Philosophy, as Hamilton is and are upon their own appropriate ter 



212 ORDIKALITY ; ASCE1SDANTS AND DESCENDANTS. [Cn. IV. 

sketched must be accepted, however, as the first rude chalk- 
marks of a picture which is destined gradually to receive 
shape, and become definite in its parts, as the work proceeds. 
A great variety of subsequent modification must be anticipated 
and allowed for. 

288. We instinctualTy and correctly indicate the Stories, or 
the successive Stages of the Elevation of an Edifice in their 
ascending Series, by the Ordinal Numbers, 1st, 2nd, 3d ; not 
by the corresponding Cardinal Numbers, 1, 2, 3. This is in 
accordance with what has just been stated of Elongation or 
Series in Space, as repetitory of a real Duration and Succes- 
sion in Time. (t. 284). We do the same inversely (or reckon- 
ing downwards) in respect to the succeeding Individuals of a 
Dynasty or Series of Ancestors (or Ascendants) and Descend- 
ants ; as when we speak of G-eorge the First, George the Sec- 
ond, etc. (The French Language furnishes a whimsical excep- 
tion to this Kule in the expressions Henri Quatre, etc.) 

289. But inasmuch as we are still within the grand Domain, 
denominated Existence, and not in that of Movement ; (al- 

ritory. In view of these mutual short- in the nature of the English mind, of 

comings, one is tempted to say, without what I may call the aptitude for the 

bitterness or harshness — Ne sutor ultra Transcendental, or the appreciation of 

crepidam. (1). the true spirit of all transcendental 

23. It cannot be doubted, however, thinking ; — which is, to find the pure 

that Mill has found an abundance of abstract origins of all the speculative 

cracks in the armor of Hamilton, even processes of the mind, and of the ideal 

within the Metaphysical Domain, He constitution of matter, and hence, of the 

has had for his subject the incomplete total Universe of Being; — the Pure 

works of a great thinker, who was often Nothings which, when discovered, shall 

too intent upon the idea immediately be, by reflection, the measure and guide 

before his mind securely to guard his to the right understanding of all the 

defences, and to preserve his consistency Somethings which exist, in a manner 

with what he might have seen or said corresponding with that in which the 

upon former occasions ; but along with Infinitesimals of Mathematics are acces- 

this genuine and valuable criticism, there sory to, and transcendently important in, 

is, at the same time, the other kind of the solution of the relations of actual or 

which I have spoken, resulting from a appreciable numbers, 

deficiency, which seems almost to inhere 24 The defect, for this purpose, of the 



(1) Let not the shoemaker go beyond his last; let no one venture to judge outside the limit of his 
own domain. 



Ca. IV.] IXTEEIOE DI3TEIBUTION OF CLEFS. 213 

though "by the Eclio of Analogy, we may seem to be in the 
latter) ; it becomes proper, on the one hand, to indicate these 
Grand Stages of Spacic Ascension in the Science- World by 
the Ordinal Clefs, l 6t ; 2 nd ; 3 rd ; and then to prefix to these 
indications, parenthetically, the Pre-Clef 1.2 to denote the 
Static Domain ; thus (1.2), 1 st , 2 nd , 3 rd . 

290. As the Pre-Clef or Parenthetical Notation prefixed 
to any Special Notation of a Particular Domain is used to fix 
the locality, in the larger Distribution, of the Particular Domain 
in question, (whatsoever it may be), it will assume hereafter 
a proportional importance, and may demand, even at the risk 
of some repetition, a more Specific Explanation. 

291. The Clef 1 ; 2, hitherto used in a general and represen- 
tative sense, undergoes an interior distribution for Specific 
Uses. When employed to denote exactly TJie Whole of Sci- 
ence or Echosophy (or the Domain of Being covered by it) as 
differenced from The Whole of Philosophy, and hence, espe- 
cially when used as a Pre-Clef denoting this larger Domain 
under circumstances where it is to be distributed into Minor 



Transcendental thinkers is not, there- (Unism), is thoughtlessly assumed to he 
fore, at all what it is supposed to he by a Thing, or a Domain of Things, within 
the Echosophic or Muscular School of the larger Domain of Concrete Existence, 
thinkers and critics, namely, that it goes It is indeed true, by another Principle cf 
away from the domain of reality, and Universology, that every Abstract Prin- 
into that of contradiction, or opposites ; ciple has a corresponding Concrete Do- 
but just the contrary, namely, that they main characterized by that Principle, or 
have not been purely Transcendental in which that Principle predominates — 
enough, and have suffered themselves to although then never excluding the minor 
drop down from this realm of the pure presence of other Principles, not even of 
and radical Analysis of Thought and that which is most directly opposite to 
Being, into the concrete applications and it. But to confound the Abstract Ideal 
embodiments of the Principles which with its Concrete Embodiment is a fault 
they were engaged in endeavoring to which vitiates the whole habit of think- 
discover. This defect is illustrated when ing. It is in this Abstract Domain of the 
the Absolute (The Absoluto- Absolute), Transcendental Metaphysics only, that 
which should be transcendentally defined we can grasp that higher Logic of the TJni- 
as the Unity which excludes all differ- verse, which proves also, irhcn discovered, 
ence, and which is then admirable as an to be closely cognate with the Science of 
Abstraction, having an infinity of appli- Analogic itself . This is rightly discrimi- 
cations in every department of Thought, nated from formal or scholastic Logic for 



214 GEA^D ECHOSOPHIC DISTEIBUTION. [Cn. IV. 

Domains, a Period is inserted between the two Figures, thus : 
1.2 ; and then, as a Pre-Clef, it is surrounded "by a Parenthe- 
sis, thus : (1.2). But by deductions covered by special Clefs, 
as shown in the next paragraph (t 292), the (1.2) remains co- 
extensive with the Spencerian Distribution merely, (t. 282). 

292. The Grand Echosophic Domain undergoes, then, a Pre- 
liminary Subdivision, as follows, into I. H or ± as the Clef 

for Natukal Philosophy, treating of the General Condi- 
tions of Science and its Applications, as will be more specifi- 
cally pointed out farther on. (t. 000). II. 1.2 as the Clef for the 
Special Cardinismus or Statismus of Being (t 291), which, in 
respect to Science, is the Abstract Theory of Science, Sta- 
tionary, in Thought or Idea (or, as it were, in Space) ; or, 
typically, the particular Statement of a Problem. (Compare 
State-ment etymologicaily with Stat-ion and Stat-ism, from 
Lat. sto, I stand) ; III. 1 st . 2 nd , as the Clef of the Ordinismus or 
Motismus of Being, which in respect to Science is the Actual 
Curriculum of Study (in Time), or a specific Operation of Sci- 
ence, as the u Doing of a sum •" or the Solving of a Problem. 



many reasons, and even Mr. Mill him- Plurality, and the most plural of all 

self has shown that markedly different Pluralities, plural in an unsurpassable 

aspects of the same subject may sum- degree?" The Spirit or Abstract Prin- 

ciently ground a division of the Sciences, ciple of that which is plural in an un- 

25. A word further upon Mr. Mill's surpassable degree is what is meant by 

criticism. "If there is any meaning in " The Infinite" as an abstract term, which 

the words," he says, " must not Absolute is at the opposite terminus, as Hamilton 

Unity be Absolute Plurality likewise? " has clearly perceived, from " The Abso- 

Clearly not, in the sense in which I have lute" (Transcendental), which is the 

above defined The Absolute, as an Aspect Spirit of The One, as if it were not capa- 

of Being. But, just the opposite. For ble of Plurality in any degree. In other 

the idea which he intends by Unity, I words, the Undifferentiated Unity of 

have needed and adopted the new term Being as a pure Limit of thought — not 

Univariety ; but Simple Absolute Unity as a thing, or being of any kind, but as a 

(more strictly Unism), as the opposite or Spirit or Principle of things — is the Ab- 

contradictory of Plurality, should not solute in this sense of the term ; and the 

be said to include Plurality. We must AuL-Differentiated Unity is the Infinite, 

have finer analyses, and discriminate These two are therefore very rightly 

more closely than this. Again he adds : regarded by Hamilton as Species of the 

"Is not a Unity which comprehends same Genus, denominated by him the 

every thing, ex m termini known as a Unconditioned. I perceive in this no 



Ch. IV.] SECONDARY CLEFS. 215 

293. In Clefs of a Secondary Rank or Degree, the Colon, 
and not the Period, is inserted between the Figures. By this 
device the Pre-clef may be ordinarily omitted, as 1 : 2 for 
(1.2)1 : 2, or singly 1 : and 2 : for Subdivisions of (1.) and 
(2.)- So also (±)1 : 2 and (1 st . 2 nd ) 1 :2, in which instances 
the Pre-clefs being of a Special character, must be retained, 
the Abridged Clefs not being sufficiently distinctive. 

294. The Clef 1.2 (t. 291) then has, in addition to the Car- 
dinal branch 1 : 2, an Ordinal branch of equal rank, denoted 
by (1.2) 1 st : 2 nd . This includes the ascension by Stories, from 
Cosmology to Anthropology — the three Serial Elevations of 
the Temple of the Sciences; thus, (1.2) 1 st , for the basis, 
Cosmology ; (1.2) 2 nd , for the middle region, Pneumatology ; 
and (1.2) 3 rd , for the crowning portion of the Edifice, Anthro- 
pology, (t. 285). 

295. In strictness the Spencerian Domain is then 1 . 2) l Bt , but 
this ordinal (1 st ) maybe safely omitted ; as it is predominantly 
implied in the absence of the others, (2 nd or 3 rd ). (t. 282). This 
brings us back to a point previously occupied, where the ordi- 



such jumble of ideas as Mill seems to mus which is the Composity of these two, 
discover, but on the contrary, a magnifi- — the Only Real Being, embracing the 
cent generalization in the highest range other two Conceptions as Aspects of 
of Metaphysical Speculation. Being merely. They are, however, essen- 
26. Yet there is such a conception pos- tial and necessary Aspects within the 
sible of the Absolute as that which Mill whole Domain of Philosophy, neither 
here indicates — one inherently and inex- excluding the other, both included and 
pugnably compound or complex ; a Com- reconciled in Real Being — and not 
posite or Trinismal, Conception ; hence " Senseless," except when put for more 
an Absolute identical with Actual Exist- than what it is their nature to be. 
ence itself. This is the Absolute pre- 27. Every system of Philosophy is 
dominantly of Universology and the characterized most especially by its view 
Integral Philosophy, but not the Abso- of the Absolute, which is its point of de- 
lute of the Transcendental Metaphysic parture, and as it were, its foundation, 
in any of its forms, if we except that of The Philosophy of Integralism accepts 
Ferrier, expounded in his Institutes of the Totality of All Being and Existence 
Metaphysic. The Ordinary Transcen- within the Totality and Complexity of all 
dental Absolute being Unismal, the Re- Movement or Clianye, as its (predomi- 
lative is the Antithetical and Correlated nant) conception of TriE Absolute ; but 
Dtjismtjs, and this New Absolute of Fer- it does not confound this view with that 
rier and Universology is The Trlnis- which lies at the basis of other Systems 



216 CURRICULUM, AND THEORY. [Ch. IV. 

nary significance of the three Cardinal Head-Numbers was 
pointed out as denoting Spencer's threefold division of the 
Sciences. It was there also stated that in this use of these 
Numbers the word Clef was prefixed, or else that the Figures 
are enclosed in Parenthesis, (t. 271). The 1. and 2., when 
they stand together, and are not a Pre-clef, drop the Paren- 
thesis, however, and take only the Single Period between 
them. This Notation then indicates specifically the Spencerian 
Distribution, (1 . 2 . 3 . in full) ; hut it is then used in a Gen- 
eralized or Indifferent sense for any Story of the Edifice ; 
predominantly meaning the First. The \ st 2 nd 3 rd , added, 
make it definite. 

296. A similar Series of Modified Notation is also applied to 
the Subdivisions of Philosophy, which will be explained in 
the sequel, and with which the student will become gradually 
familiar. 

297. When 1 . 2 and 1 st . 2 nd are to be combined as one, the 
Clef 1.1 st expresses the combination. The Clef 1 st . 1 is sub- 
stituted if Practical Study, the Actual Curriculum, is regarded 



of Philosophy. Integralism thus rests school of thinkers, that he attempts a 

upon The Inexpugn ability of Prime synthesis of ideas and of the Social Life, 

Elements, (t. 226). Mr. Mill seems before having reached any completely 

vaguely to apprehend this new and prac- radical Analysis as back-ground and 

tical conception of the Absolute, and to foundation. 

suppose that a view in which he is, in a 28. The incognizability and incompre- 

sense, in advance of the Transcendental hensibility of the Absolute, as alleged by 

Philosophers (except Ferrier), is that Hamilton, amounts then simply to thic-. 

which they must have had. In another All attributes or predicates whatsoever 

sense he is less than the Transcendental- are " Negative Predicates," in the sense 

ists, inasmuch as he has not gone back that by virtue of their abstractness they 

upon and thoroughly comprehended the are Nothings, and hence inconceivable 

spirit and intrinsic value of the radical as real things. They are pure Nothings 

analytical discriminations which they when we attempt to conceive them as 

have sought to make ; which are so es- unattached to any Substantive Thing, 

sential ; and which I have found it ne- They are the realms of Adjectivity and 

cessary to carry back of them even, in or- pure Relativity as contrasted with Sub- 

j der to find a thoroughly safe ground for stantivity, which last is the only realm 

the subsequent Synthesis. It is the pre- of Reality thence it follows, on the one 

eminent fault of Comte, as it is of all hand, and in one sense, that they are 

this robust modern French and English incognizable and incomprehensible ; the 



Ch. IV.] NATURAL AND LOGICAL ORDER ROTATED. 



217 



as the main point of view. The 1 . 1 st expresses the combination 
if the former point of view is preserved, which subordinates 
The Practical to The Theoretical. 

298. The Natural is converted into the Logical Ordfr by 
reversing the order of the Figures in any Clef; thus, (2.1) l gt 
denotes Anthropology as First; (2.1) 2 nd Pnettmatology 
as Second; and (2.1) 3 rd Cosmology, as Third, in a Descend- 
ing Order, as in passing from the top of an Edifice to its Foun- 
dation. The Applications of this Keversal or Terminal 
Conversion into Opposites are numerous and important. 
They will he gradually introduced and rendered familiar. 

299. When a second or third Pre-clef occurs, the single 
Parenthesis-mark (or clamp) is added to include it ; thus, 
(1.2) 2 nd ) l 8t , denotes the Unismus of the Spirit- World, known 
as Hell, or The Hells. The method of reading this Notation is 
thus : One, period, two, clamps ; second, clamp ; first. 

300. The Subdivisions of the Spirit- World — the Pneuma- 
tismus — and their Denotation will then be as follows : 1. For 
The Hells, (1 . 2) 2 nd ) 1 st 2. For Purgatory, or The 



Absolute and the Infinite along with all 
the rest of them. But, on the other 
hand, it does not follow, as we have 
seen, that as accessory ideas and dis- 
criminations, they are useless, or not 
even of the utmost and governing im- 
portance in the domain of ideas, no more 
than it follows that Limits, in the Mathe- 
matical sense, are useless and senseless 
contrivances, because in themselves they 
are mere Nothings. 

29. When we descend, (or ascend, as 
we may view the case) from this region 
of pure Abstraction to the Concrete, as 
in passing from the Infinite to the Some- 
thing Infinite of Mill, we may doubtless 
accomplish something else very import- 
ant, but something very different in 
kind. An illustration occurs within the 
limited sphere of the Mathematics them- 
selves. Seba Smith, an American writer 

22 



of genius, but little known in the scien- 
tific world, undertook in good faith, and 
with great astuteness, a criticism of the 
Geometry we have derived from Euclid, 
applying similar concrete conceptions. He 
asserted, what Comte also asserts, that no 
line is really without thickness ; but he 
went further, and asserted that it should 
have, geometrically considered, this ele- 
ment of thickness recognized and treated 
as equal to the unit of measurement. 
He failed signally to upset the Abstract 
Geometry based on "the old senseless 
Abstractions," which has come down to 
us from the Greeks ; but this novel kind 
of investigation really did lead to a new 
species of Geometry, if I may use the 
expression, which may, at some future 
day, receive a great and valuable develop- 
ment. This, in turn, failed to be appre- 
ciated by the Scientific World, too thor- 



218 THE OLD, NEW, AND FINAL ORDER. [Ch. IV. 

Wokld of Spieits, (1.2) 2 nd ) 2 nd ; 3. For The Heavens, 
(1.2) 2 nd ) 3 rd . (The Colons, etc., implied by position). 

301. The following will denote the Subdivisions of the 
Heavens as rendered by Swedenborg : 1. For The Natural 
Heavens, (1 . 2) 2 nd ) 3 rd ) 1 st ; 2. For The Spiritual Heavens, 
(1.2) 2 nd ) 3 rd ) 2 nd ; 3. For The Celestial Heavens (1.2) 
2 nd ) 3 rd ) 3 rd . 

302. In the Department of the Typical Table (t. 40) against 
which in the margin is the word Anthropology, the first 
Grand Subdivision of the Static Aspect of this Domain is 
notated as follows : 1. Biology, (1 . 2) 3 rd ) 1 ; 2. Monan- 
thropology, (1 . 2) 3 rd ) 2 ; 3. Sociology, (1 . 2) 3 rd ) 3. 
Biology subdivides into Physiology, (1 . 2) 3 rd ) 1) 1 ; and 
Psychology, (1 . 2) 3 rd ) 1) 2, etc. Sociology subdivides into 
1. Proto-Societismus, (The Old Social Order, or, simply, 
THE OLD ORDER), (1.2) 3 rd ) 3) 1 st ; 2. Deuto- or Deutero- 
Societismus, (THE NEW ORDER— Transitional), (1.2) 3 rd ) 
3) 2 nd ; and, 3. Trito-Societismus, (The Ulterior, or FINAL 
ORDER), (1.2) 3 rd ) 3) 3 rd ;— The Old Order, (till now), under 
the governance, in Preponderance, of Feeling (Affection, 
whether Amiable or Inverted) ; The New Order, (from now 



oughly imbued with their abstract con- the Infinitely Small, and all other special 
ceptions to find anything of value in their Infinities, no matter how much, in all 
concrete counterpart, and Mr. Smith's other respects than in this one of In- 
book is now, therefore, probably out of finity, they may differ from, or contra- 
print. Mr. Smith calls the straight line diet, each other. As a term of Science 
without thickness, a senseless abstraction and Philosophy it is by no means entitled 
in the same way, and with the same to be derided as a senseless abstraction. 
j ustice that Mr. Mill so characterizes the Vet it is very true that this Abstract 
Absolute and the Infinite. Each thinker Infinite must, when put for an Infinite 
is quite right in one view of his subject* Being, undergo all the modifications of 
while wrong in negating or ignoring the idea which are always implied in passing 
opposite view. from the Abstract to a corresponding 
30. We have the utmost need, in Sci- Concrete Domain ; and it is in pointing 
ence as well as in Philosophy, for the out in part the incompatibility in em- 
abstract term The Infinite, to mean ploying the same term in tbe two senses, 
precisely what Mill seems to consider so that Mr. Mill is here doing valiant ser- 
absurd; that is to say, to include under vice in behalf of the truth. The subject 
the same head the Infinitely Great, and is one that needs to be vastly more ex.- 



Ch. IV.] COMPOSITE UNITY. 219 

and in the Immediate and Transitional Present), under the 
governance, in Preponderance, of Reason, The Intellect, 
or Intelligence ; The Final Oedee, (Noemal, Haemonic, 
Active, and Dynamic), under the governance of The Rea- 
son and The Feeling in Balanced Vibeation and Ecstatic 
Harmony with each other ; — the Reason, the Masculoid Ele- 
ment, still, however, surmounting the Affectional Element, 
impressing and impregnating it with the Spirit of Law, Obedi- 
ence, and Orderly Progression. 

303. This Harmonic Order of Society inherently involves, 
and rests upon the complete vindication of "both Individual- 
ity and Unity ; each separately, and then themselves combined 
in a New Composite Unity with each other. (See Typical 
Table t. 40 at top, and under the two Heads, 2. Positimst 
Distribution, and 1. Unixersological Distribution; also 
t. 40-60; Note, a. 23, t. 204; c. 1-5, t. 226; t. 311, et 
passim. 

304. In the Analysis of the Principles of Action, carried 
up to, and occurring as the Normal Harmonic Movement of, 
Society, there intervenes a Teeminal Conveesion into Oppo- 



tensively ventilated, and in the light of and point of departure for all righteous 
the most exact discriminations of the reasoning in respect to the rights and 
nature of the two domains. conditions of all men in Society. But 
31. As an Abstract Mathematical pro- translated into the terms of the Concrete 
position it is true that two are equal to it is never true. No one man is ever 
two (2 = 2), and this kind of knowledge free, and no two men are ever equal ab- 
is not only not of no value, but from the solutely ; and there is a lower practical 
scientific point of view, it is of superior order of mind which can only appreciate 
value to any concrete truth whatsoever, this factual side of the truth, and can 
and is governing over the concrete truths never rise to the divine beauties of the 
of Science universally ; but translated higher abstract side of it. All actual or 
into the terms of the Concrete, it is never composite or High Practical Truth is 
true that any two apples, or two oranges, made up of these opposite factors, con- 
are equal to any two other apples or tradictory in terms. It is hence, as it 
oranges. So again, that all men are were, necessary to tell two falsehoods 
created free and equal, is a fundamentally (for every half-truth is false) before the 
important truth of the abstract side of High Practical Truths can be stated as 
the Science of Politics, and not only not the Comparison is adjudicated between 
unimportant, but of paramount and gov- them, 
erning importance as furnishing a basis 32. It is the distinction between the 



220 DISTRIBUTION OF SOCIAL DOMAINS. [Ch. IV. 

sites ; a normal change, for tins region, from the Natural to 
the Logical Order ; and the Divergent Individuality, — 
Duismal — here "becomes Basis, and the Unity of Society, — 
Unismal — (represented by Social Pivots, Monarchs, Leaders, 
etc., — Note, a. 23, t. 204) arises, as a Consequence and Super- 
structure, ont of it. The Complex Unity of the Unity with 
the Individuality, then arises still, as the Teinism, above 
them both, and is the Harmony or Balanced Vibration be- 
tween them. The Notation for these Three Principles thus 
occurring in the Analysis of the Action or Movement of a 
truly Constitnted Society is as follows : I. Divergent Indi- 
viduality (or merely " Individuality"), (1 . 2) 3 rd ) 3) 3 rd ) 2 .; 
II. Convergent Individuality, (or "Mutuality," or Collec- 
tivity, or "Sociability"), (1.2) 3 rd ) 3) 3 rd ) 1.; HI. Univariant 
Individuality, the Balanced Vibration between Diver- 
gent Individuality, or the Freedom-Principle, and Conver- 
gent Individuality, or the Principle of Order, (1.2) 3 rd ) 3) 
3 rd ) 3. 

305. Carried farther than this the Technismus and Notation 
of Universological Discriminations in these Superior Spheres 

Abstract in this rigorous sense and the notwithstanding their difference and dis- 
Concrete which has been so admirably tance, of both these domains, are sub- 
seized upon, and adopted by Spencer as jects which cannot be too much insisted 
the basis of the first division of the Sci- upon, and the importance of which can 
ences. It is, contrary again to the hardly be exaggerated. Transcendental 
opinion of Mr Mill (1), a far more radi- Metaphysics are the pure Abstractness of 
cally important and truly philosophical Cosmical Laws. Of course, when trans- 
ground of distribution than any of the lated into the terms of Echosophic Real- 
practical grounds adopted by Comte. ity, they are Pure Nonsense. They are, 
The entire separateness, the immense nevertheless, true in their own way, and 
distance between these two departments will ever remain of the same ruling im- 
of knowledge, which are confusedly portance over all just thinking in this 
treated both by the Metaphysicians and higher Domain of Rationality and Law ; 
their critics, the utter impossibility of whence tney will descend, not as Real 
rendering the one into the terms of the Thmgs,bui as regulative forms of thought, 
other directly, or otherwise than by an throughout the whole possible accumula- 
all pervading analogy or echo of resem- tion of our knowledges in the Concrete 
blance in the midst of dominant differ- World, 
ences, and the yet equal importance, 



(1) Articles on Comte, in The Westminster Review, April and July, 1865. 



Ch. IV.] WHOLENESS AND HALFNESS. 221 

becomes too Complex and Special for an Elementary Work. 
I must here advert, before dismissing Echosophy, to the Do- 
mains of Aspect and Consideration which are analogous with 
the Numerical Fractions, and with the Metaphysical Clef, 
1 ; 0, together with their Indeterminate Accompaniment, One, 
Many, All. To carry out this Classification of Human 
Knowledge in detail will require special volumes and works 
as technical as the Nomenclature of Chemistry ; and, perhaps, 
more of accuracy, in some respects, even in these beginnings, 
than it is quite possible to introduce at this early stage of the 
development of the Science. The discriminations now in ques- 
tion are especially difficult, and will require the most cautious 
and extended investigations before the New Science of the 
Subject shall be allowed to crystallize into its ultimate form. 
Besides this, they belong primarily to Philosophy, and will 
recur presently under that head. (t. 340). Here, in Echoso- 
phy, they are Siib dominant merely, an Echo from the more 
Subjective Philosophical Domain. Some of the following 
Statements are so general as to apply indifferently to the Phi- 
losophic or the Echosophic Aspect of the subject. 

306. Among the Fractions, as seen in Tab. 14, t. 234, the 
reader will, in the first instance, notice the unusual combina- 
tion of figures Vi > as if Unity could be divided by itself. This 
is a Metaphysical, though not a Mathematical, idea. The 
Mathematical Fractions commence with the Halves of Unity, 
indicated by 2 / 2 > leaving unaccounted for the first place in 
the Series, which is here supplied in the Table. This Clef */, de- 
notes Wholeness as the Opposite Aspect of Being to Partness, 
the first stage of which in regular order is Halfness ; hence 
also Elementaky Oddness as contrasted with Evenness ; and, 
finally, Aebiteism as contrasted with Logictsm or Equity. In- 
tegrism or Wholeness-A^p^ is the Unity of Being, apart 
from any Actuality of Division into Parts ; excluding the idea 
of such division, indeed, to the utmost ; but of necessity cover- 
ing the Susceptibility to such Division, which Susceptibility 



222 SUBJECTIVE AND OBJECTIVE LAWS. [Ch. IV. 

is suggested by throwing the Unit into the form of a Fraction, 
or clothing it, in other words, with the Fractional dress. It is, 
therefore, for this Abstruse Metaphysical idea — the Wholeness- 
Aspect of Being — that the Notation in question is employed ; 
still, however, not in the Absolute Degree x> (t. 466). 

307. The subsequent regular Sections of the Unit into Ali 
quot Parts of the Wholeness, which are then called Fractions, 
(properly Sections), — 7 2 , f° r example — denote Internal or 
Subjective Division and Distribution, or, in other words, and 
more largely, The Laws of Subjective Oedee and Hae- 
mony, in the Universe at large, or in any given Department 
of it ; as the corresponding Whole Numbers or Integers — 
1, 2 5 for example — denote External or Objective Distribution, 
or the Objective Laws of Oedee and Haemony. This 
important Sciento-Philosophical Difference may be illus- 
trated in connection with the House or Edifice, as a Type of 
Being universally, thus : The Equal Division of the House on 
the Right and Left Sides from the Main Entrance and Center- 
ing Hall or Passage- Way, the Bi-lateral Symmetry of the 
Building internally, relating to the ranges of rooms or apart- 
ments, and All that is Analogous with such Distribution, in 
the Universe at large, is signified by the Clef 2 / 2 . 

308. The more specific Division of the House into Four 
Square Rooms, — a typical Simple Order of arrangement — has 
as its Clef 4 / 4 . (Compare 2 . 2, t. 248). This Principle of Frac- 
tional and Subjective Quaetism (or Quarterism) governs exten- 
sively in the Outlay of Being, as, for example, the Four Quarters 
of the Animal Body, the Four Quarters of the Heavens or Out- 
spread of the Earth's Surface, intervening between the Four 
Cardinal Points of the Compass ; more vaguely, the Quarters 
of a Camp, of a City, etc. In Spanish, the word Quarto, from 
the Latin Quartus, A Foueth, is the word which signifies A 
Room, in a house. (Similar uses characterize the remaining 
Fractional Clefs V 3 , 8 / 8 , etc.) This is Endospacic and Sub- 
jective Oedee. The Domain so distributed is the Subjectiv- 



Ch. IV.] ENDOSPACIC AND EXOSPACIC ORDER. 223 

ismus, whether of the Universe at large, or of any Minor Do- 
main of Being, within, and echoing to, the entire Universe. 
The Order of Distribution itself \ as a Mere Scheme of 
Relations, is the Sciento- Abstractismus of the Subjectivis- 
mus. Such is the General Analogy of the Fractions, The 
Fractionismus of Number or of the Numerical Domain (The 
Numerismus), to the Elementismus of Universal Being. 

309. The Subjectivismus of Humanity is that which concerns 
the Individual 31 embers of Society as Individuals; and 
mentally, it is that which is within the Individual Conscious- 
ness of each person. This stands opposed to Society as such, 
the Objectivismus of the Whole Human Domain, the En- 
compassing Human Medium, in which Individuals, as the Con- 
stituent Monads of Society, live, move, and have their being. 
The Fractionoid Distribution (Clef l / l ; 2 / 2 or abridged, thus, 
1 ; 2 / 2 ) within this Subjective Domain, and considered in respect 
to the Mind, relates to Rational Adjustments of the parts of 
the Individual Character. The Clef 1 / 1 may indicate the In- 
herent Self-Centering Wholeness (or Holiness) of Character ; 
"the Single Eye ;" or the Simplicity and Goodness, in Senti- 
ment, of the Entire Character, aided by Inspiration and Good 
Intentions ; or else the Self-Conscious Ego. The V 2 may 
denote the balance of character, consisting of the Enlightened 
Judgment from Intellectual Perception, or else, the whole 
Mind and Reason ; and 3 /s will then mean the Combination of 
those two Grand Bases of Character. 

310. The corresponding Whole-Number Clefs 1 ; 2 ; 3, 
relate, as stated above, to External Order, — The Exospacic 
or Objective Order of Existence. TJiis is the Order of the 
Relations of the Individual Object or Person to other Objects 
or Persons, outside of the Self, or of the Identical Inscribed 
Sphere. It is the Scheme of Arrangements, as between such 
Objects or Persons in the Surrounding Organismus or System, 
(as of Society). Thus in respect to Houses, these Clefs would 
indicate, not the Internal distribution of the apartments, but 



224 TJLTEEIOK A^D IMMEDIATE EXTEEIORITY. [Cn. IV. 

tlie External adjustment of several houses to each other, with 
respect to the regularity and harmony of their positions, in the 
Cluster or System of houses, which might constitute the Village 
or City. In respect to planetary bodies, they would denote, not 
the individual Planetary Body cut up "by Equators and other 
lines, but the External Relations of many such to each other 
in Space and Time, and in the Constitution of a System — as, 
for instance, the Relations of our Solar System, by Kepler's 
three Laws. This Ulterior Exteriority is repeated, however, 
by the Immediate Exteriority, which is the mere Outside 
Aspect of the Single Object, as contrasted with the Interior 
or Viscerismus of the same Object or Body, (t 307). 

311. In respect to Individual Man and Woman, these Clefs 
would signalize their Relations, and the Order and Harmony 
of their Consociations in the Collective Mass, or as the Con- 
stituent Parts of the Larger Human Organismus which we call 
Society ; or, more restrictedly, of the Church, the State, etc. 
As the Fractionismus of Number corresponds, therefore, to 
the Internal Man (Visceral), as he stands related to his own 
Conscience, and to God ideally Conceived of, so the Integeris- 
mus is related to Society and to Man in his relations to that 
Human Governor or Social Pivot who may stand to him in 
the place of God, and, thence, to Society as a Wliole. 

312. In this Outer Objective Relation Men reappear in- 
deed, first as Individuals (" Single Men," or " Single Women," 
unmarried) — the mere Monads of Society — repeating Chemical 
Atoms, Planets, or Single Objects in Mass — "the Masses," 
in fine. In this sense they are under the Clef (1 ,). Secondly, 
they undergo the action of Elective Affinity, and are mar- 
ried or coupled, in accordance with Sexual Laws, in which 
case they come under the Clef 2, — these Laws being Abstract, 
Eqiiational, Mathematico-Logical (typically), and Exact 
Finally, the Clef 3 denotes the Embodied and Systematized 
Aspect of Society (Astronomic) under the joint Constituency 
of Individuals and Masses on the one hand, and of Marriage 



Ch. IV.] ENTITY AND EELATION. 225 

and other Relations on the other. Society is the Individuals 
(and Masses) of Society as Entities plus their Intangible Ab- 
stract Relations, culminating in the Institutions of the Col- 
lective Life of Humanity ; hence Government ; the Church 
and the State. 

313. Entity and Relation are the Elementary Constituents 
of Being, to which Number, the Individual Unities as Entities, 
and Foe:m as the Aggregate of Relations, correspond ; Form 
is repeated again within Number by the Interposed Thought- 
Lines by which the Units are constituted into Sums. (c. 8, 
t. 143, t. 531). 

314. Fkactionism ology is, in other words, Stkuctukology, 
Structure being that which is Subjective, Internal, or Consti- 
tutive of the Individual (Object, Planet, Edifice, or Human 
Being) ; Integerismology is, per contra, Systematology, 
System being taken for that which is Objective or External, 
(from the Standing-point of the Individual), and constitutive 
of that Ideal Abstractoid Net- work of Relations within 
which the Individual is encompassed, and to v:hich he belongs, 
as a Member to Society ; or to any Collective Order of Being 
whatsoever, Class, Genus, Species, Ascendant and Descendant, 
Collateral, etc., to which he pertains ; as, in fine, the Atom to 
the Mass. Take, as illustrative of this kind of Scientific Dif- 
ference, the Structurology and the Systematology of the Vege- 
table Kingdom, the two-fold basis of Botany, as they furnish 
the respective titles of the two volumes of Gray's treatise on 
that branch of Science, Structurology is Physiological (more 
properly Biological), and Systematology is Sociological, hi 
character, analogically speaking. Structural and Systema- 
ioid are the better forms of the correlated Adjectives, as the 
term Systematic has other less specific meanings, and would 
involve ambiguity. We have ascended here from (1.) l Bt to 
(l.)3 rd . c. 1. 

Commentary t, 314. 1. The illustrations of Relations as the subject- 
matter of Systematology, given in the Text, namely Class, Genus, Species; 



226 STEUCTUEOLOGY AND SYSTEMATOLOGY. [Ch. IV. 

315. Fractions, to resume, have as their leading Analogues 
and Clefs, but still Subjectively or Interiorly, that which is 
exhibited in Scale in the following Table. 

T^BLE 16. 

3. Integration, or Synthesis, or CoaiPorxD Wholeness, 3 /s 

2. Differentiation, or Analysis, 2/2. 

1. Integrism, or Synstasis, or Simple Wholeness, 1 /i . 

316. The typical Instance or Monad of Integrism is the 
aspect of Simple Wholeness (t. 306), that of Differentiation 
or Analysis being Halfhess or Equation, and that of Integra- 
tion or Synthesis being the Univariety of Trhole-and-Halfhess 
cardinated upon each other ; whence the Clefs 7, , 2 / 2 , and z / 3 , 
respectively. Integrality, whence the name of the 2s"ew Phi- 
losophy, Integralism, is the larger and inclusive term, related 
to these three as Tri-Unity is related to Unism, Duism, and 
Trinism (Tab. 12, t 211) ; but including this distribution also. 

317. It will now be perceived that the whole of the preced- 
ing treatment of the Clefs 1, 2, 3 ; the Spencerian distribution 
of Science ; falls within the Systematology, or the Objective 
Half of the Clef 1 . 2, and that there remains to be con- 
sidered the Structurology, or Subjective Half of the Same, 
( 1 . 2 ) Vi , 2 / 2 , V3 • At all events, in the preceding treatment 
of the Spencerian Domain, these two aspects of the subject were 
not sufficiently discriminated from each other. 



Ascendant and Descendant, Collateral ; etc., are chosen on account of their 
familiarity, as occurring in Natural Science, and in the ISTaturisnius or Non 
Scientized Organization of Society. The Higher and Truer ideal of System and 
Order, and that which Systematology normally and more characteristically em- 
braces, is found in the Perpendiculars and Levels, and the Relative Indices or 
Clefs, of Mathematical Outlay or Plans, the Analogues of Statutes, Laws, Rank, 
Order, and EcMcial Institutions in a Society scientifically and exactly organized. 
Thus the Integer (2 . ) is the Clef of Exactology ; 1 st ; 2 nd of Ascending and 
Descending Relationship ; 2 ; 2 of Collaterally ; and One, Many, All, of The 
Special (Species), The General (Genus), and The Universal. It is then by echo of 
Analogy that these are taken to illustrate a System of Relations. 



Ch. IV.] INSTINCTUAL SCIENCE. 227 

318. This new Domain ( 1 . 2 ) Vi > Vs i 3 A j is somewhat ob- 
scure. What is the Subjective Aspect of Massology (the Ab- 
stract-Concrete Sciences of Spencer), of Chemistry, for exam- 
ple % Here it may be safest to suggest merely, and I accord- 
ingly propound as probably belonging in the Clef (1.2) Vj), the 
Doctrine of " Progressed Simples," brought forward by the late 
Prof. Mapes, as that Chemistry within Chemistry, for which 
all Ordinary Chemical tests are inadequate, but which, never- 
theless, demonstratively exists, as proven by effects. 

319. For the Subjectivology of Conor etology, (namely, of The 
Concrete Sciences of Spencer, Corporology (1.2) 3 / 3 ), I suggest 
as an instance, Physiological Intuition, or the Knowledge of 
the Relations of External Nature, and of the Adaptation of 
Simples or the Products of Nature to the Nutrition and Cure 
of the Bodies of Men and Animals — which seems to be the 
spontaneous inheritance of certain persons. 

320. Finally, for the Subjectivology of Exactology (that is 
to say, of the Abstract Sciences of Spencer (1.2) 2 / 2 )> I sug- 
gest, as an instance, those Extraordinary Psychological Phe- 
nomena, in which, in exceptional cases, there seems to be 
immediate revelation, (Interior, Subjective, Absolute), of the 
most abstruse and yet exact relations of Number, and, per- 
haps, of Form and Force also, as in the case of Zerah Colbum ; 
where the intermediate processes of what may be called, for the 
sake of contrast, Objective Calculation, seem to be dispensed 
with. 

321. We may, perhaps, reckon here the Intuitional Perception 
of the Internal Outlay of Being by analogy with Objective 
Form, in so far as these Subjective Revelations of Universal 
Structure may have risen above conjecture and the obscurity 
of mere mysticism. Some of the utterances of Plato and 
Swedenborg seem to belong to this Order. These relate 
basically to the Necessary Thought of Halving, as the First 
Step, or the Intellectual Monad, of all Regular Subjective or 
Internal Distribution. Brought out, and intellectually demon- 



BI-LATEEAL SYMMETKY. [Ch. IV. 

strated, and so made objective as Science properly so called, 
this is Analogic, which has the same relation to Co-exist- 
exces (or Side-by-Side-ness\ which (Cata-) Logic has to Co- 
sequexces, or Succession in the Chain of Reasoning, c. 1-9. 
322. The Bi-lateral Constitution and Symmetry of a Planet, 
the Earth, for example, from Hemispheres, united, while 
severed at the Equator, and tending away oppositely to the 
two Poles, finds its analogy in the Bi-lateral Constitution and 
Symmetry of the two Sides of the Human Body, uniting while 
severed at the median Line, and tending outwardly to the two 
arms. Each side of the Body is, in a lower sense, a Complete 
Individual ; the two standing side-by-side of each other, Sub- 
jectively or within the body, and so indissolubly married to 
each other as the indispensable condition of the larger Indi- 
vidual Existence; — although in Hemiplegia or One-sided 
Paralysis there is a wonderful exhibition of the proximate 
independence of the two subordinate Individuals so united. 
The two Sides of the Body are correspondentially Male and 
Female, respectively. This is related to Plato's idea, that 



Commentary t. 321- 1. At ray request, my pupil and collaborator, Prof. 
31. A. Clancy, of the Pantarchal University, has furnished me the following 
Commentary upon this text : 

'• Mr. Buckle, reviewing John Stuart Mill, condenses the latter's researches 
in reference to Logic Catalogic) as follows : 

2. ' Logic, considered as a science, is solely concerned with Induction ; and 
the business of Induction is to arrive at Causes; or, to speak more strictly, to 
arrive at a knowledge of the Laws of Causation. So far Mr. Mill agrees with 
Bacon ; but from the operation of this rule he removes an immense body of 
phenomena which were brought under it by the Baconian philosophy. He 
asserts, and I think he proves, that, though Uniformities of Succession may be 
investigated inductively, it is impossible to investigate, after that fashion, Uni- 
formities of Co-existence; and that, therefore, to these last the Baconian method 
is inapplicable. If, for instance, we say that all negroes have woolly hair, we 
affirm a uniformity of Co-existence between the hair and some other property 
or properties essential to the negro. But if we were to say that they have 
woolly hair in consequence of their skin being black, we should affirm a uniform- 
ity not of Co-existence, but of Succession. Uniformities of Succession are 
frequently amenable to Induction : Uniformities of Co-existence are never amenable 
to it, and are consequently out of the jurisdiction of the Baconian philosophy. 



Ch. IV.] SEXUAL MATEHOOD. 229 

Man and Woman were primitively Hemispheres snndered 
from the same sphere, and ever seeking to return and possess 
their own. It is the foundation, also, of Swedenborg's cele- 
brated doctrine of Conjugiality. 

323. In the larger Organismus called Human Society the 
two Sexes again repeat and correspond, — Objectively from 
the point of view of the Individual Monad in Society, but 
still Subjectively, or within, from the point of view of So- 
ciety as a Whole — to the two Hemispheres of the Individual 
Planet, or of the Total Heavens as an Ideal Globe ; or to the 
two Side-Halves of the Individual Human Body. (t. 322). 

324. So, finally, the Individual Bridegroom and his Bride, 
in the Coupling or Match which is the proper Social Monad 
of Society (above the Individual) ; standing side-by-side of 
each other ; repeat the two Side-Halves of the Individual 
Body ; each, however, a Complete Individual, in a higher 
sense than the Side-Halves of the Individual Body, and capa- 
ble of a more absolute autonomy. The Eelation here, too, is 
Objective, from the point of view of the Individual. It is 



They may, no doubt, be treated according to the simple Enumeration of the 
ancients, which, however, was so crude an Induction as hardly to be worthy 
the name. But the powerful Induction of the moderns, depending upon a 
separation of nature, and an elimination of disturbances, is, in reference to Co- 
existences, absolutely impotent. The utmost that it can give is Empirical 
Laws, useful for practical guidance, but void of Scientific Value. That this 
has hitherto been the case the history of our knowledge decisively proves. 
That it always will he the case is, in Mr. Mill's opinion, equally certain, because 
while, on the one hand, the study of Uniformities of Succession has for its basis 
that absorbing and overruling hypothesis of the Constancy of Causation, on 
which every human being more or less relies, and to which philosophers will 
hear of no exception ; we, on the other hand, find that the study of the Uni- 
formities of Co-existence has no such support [in the absence of any knowledge 
of Scientific Analogy], and that therefore the whole field of inquiry is unsettled 
and indeterminate. Thus it is that if I see a negro suffering pain, the law of 
causation compels me to believe that something had previously happened, of 
which pain was the necessary consequence. But I am not bound to believe 
that he possesses some property of which his woolly hair or his dark skin are 
the necessary accompaniments. I cling to the necessity of a uniform Sequence ; 
I reject the necessity of a uniform Co-existence. This is the difference between 



£30 THE GEEAT SOCIAL QUESTION. [Ch. IV. 



/ 



not so primitively and absolutely indispensable, as the Static 
Condition of Individual Existence ; but none the less so to the 
Continued Existence of Society. 

325. As Objective, this Sexual Matehood comes under the 
Exactology-Clef carried up, by the proper Notation, to the 
top of the Table, or the region of Man. It suggests, therefore, 
Analogic universally, and, by another echo of Analogy, 
the Algebraic Equation. It is a question for Science whether 
in this latter case the Conjugiality is, in its Normal or Legiti- 
mate character, in accordance, in other words, with the be- 
hests of the Divine Social Code, equally fixed and indissoluble, 
as in the case of the two Sides of the Individual Body ; whether 
it is so by the Higher Spiritual Law of Man's Individual 
Nature, and whether it should be so by the enacted Laws of 
the Legislative Authority. This question involves in its solu- 
tion all the subtle and difficult and abstruse questions affect- 
ing Love, Marriage, and Divorce; and, through them, the 
whole consideration of the Final or Millennial Cast of Human 
Society. The world has sought, hitherto, to adjust these mat- 



Conseqaences and Concomitants. That the pain has a cause, I am well assured. 
But for aught I can tell, the blackness and the woolliness may be ultimate 
properties which are referable to no cause ; or, if they are not ultimate proper- 
ties, each may oe dependent on its own cause, hut not oe necessarily connected. The 
relation, therefore, may be universal in regard to the Fact, and yet casual in 
regard to the Science. 

3. ' This distinction when once stated is very simple ; but its consequences 
in relation to the science of Logic had escaped all previous thinkers. When 
thoroughly appreciated, it will dispel the idle dream of the universal applica- 
tion of the Baconian philosophy ; and in the meantime it will explain how it 
was that even during Bacon's life, and in his own hands, his Method frequently 
and signally failed. He evidently delieved that, as every phenomenon has 
something which must follow from it, so also it has something which must go 
icith it, and which he termed its Form. If he could generalize the form — that 
is to say, if he could obtain the law of the Co-existence— he rightly supposed 
that he would gain a scientific knowledge of the phenomenon. With this view 
he taxed his fertile invention to the utmost * * * * . Yet, in regard to 
the study of Co-existences, all his caution, all his knowledge, and all his 
thought, were useless. His weapons, notwithstanding their power, could make 
no impression on that stubborn and refractory topic. The laws of Co-existences 



Ce. IV. 1 MONOGAMY, POLYGAMY, SEXUAL FKEEDOM. 231 

ters, solely or mainly, through Tradition and Authority, if we 
except a few spasmodic efforts, as in the times of the French 
Revolution, to inaugurate some crude and ill-digested theory. 
But Tradition and Authority, Inspiration and Special Illumina- 
tions even, address themselves to the Particular Faculty in 
Man, Science alone to his Universal Faculty. ~ 

326. It will be ultimately through Science, therefore, and 
specifically through Scientific Analogy, that the intricacies 
of the Social Question will be threaded. Hitherto there remain 
in the world the same conflicting opinions and usages, the 
same incoherence and chaos, in respect to it, as in respect to 
religious subjects, more generally. Polygamy, Monogamy 
and broader views of Freedom jostle each other, in passing 
from country to country, or from one social circle to another ; 
nor is the divergency growing less, but greater. Who would 
have thought, thirty years ago, that in this decade, next to 
Slavery the most embarrassing political question in the United 
States of America would be the Polygamic Institution of the 



[Analogic] are as great a mystery as ever, and all our conclusions respecting 
them are purely empirical. Every Inductive Science now existing is, nr its 
strictly scientific pakt, solely a generalization of Sequences. The reason of 
this, though vaguely appreciated by several writers, was first clearly stated and 
connected with the general theory of our knowledge by Mr. Mill. He has the 
immense merit of striking at once at the very root of the subject, and showing 
that, in the Science of Logic, there is a fundamental distinction which forbids us 
to treat Co-existences as we may treat Sequences ; that a neglect of this distinc- 
tion impairs the value of the philosophy of Bacon, and has crippled his succes- 
sors ; and finally, that the origin of this distinction may be traced backward 
and upward until we reach those Ultimate Laws of Causation which support 
the fabric of our knowledge, and beyond which the human mind, in the present 
stage of its development, is unable to penetrate. 

4. 'While Mr. Mill, both by delving to the foundation and rising to the sum- 
mit, has excluded the Baconian philosophy from the investigation of Co-exist- 
ences, he has likewise proved its incapacity for solving those Vast Social Pro- 
blems which now, for the first time in the history of the world, the most ad- 
vanced thinkers are setting themselves to work at deliberately, with scientific 
purpose, and with something 1'ike adequate resources ;' (1) — that is to say, his- 
torically and observationally, but none wlw.tever logically. 



(1) Essays by Thomas Henry Buckle, pp. 90-97. 



232 QUALIFICATIONS OF THE KnTESTTGATOE. [Ch IV. 

Mormons % The next great Social Agitation will cover the 
whole ground of the trne status of Woman in Society, and the 
true Relations of the Sexes. History and Experience, merely, 
are wholly inadequate to the solution. The final answers to 
these, the most delicate questions affecting human affairs, will 
require the aid of the most radical understanding of Universal 
Laws. Competent investigators in this sphere of inquiry are 
only those, first, who are "brave enough fearlessly to inquire ; 
secondly, those who can compel in themselves that indifference 
to results which will prevent them from importing, as factors 
of the solution, their own prejudices, preconceived opinions, or 
personal preferences ; those, in other words, with whom the 
Truth on the subject is more important than that it should 
prove to Tbe of any particular Complexion, to which their pecu- 
liar dogma, fancy, organization, or experiences may have in- 
clined them, as Individuals. 

\ 327. The Competent Investigator, indeed, in any branch of 
Social Science, above the mere Statistics of common life, is he 
who can most completely take his own personality out of the 



s; 



5. " No better statement than this of the extent to which modern Thought 
has penetrated, and of the limitations necessarily imposed upon it, viewed from 
the Inductive or Baconian point of view, can probably be found in the works 
of any writer. 

6. "The truth of the statement contained in the first paragraph of the above 
extract — that the business of Logic is to arrive at a knowledge of the Laws of 
Causation — will become more apparent on reference to Diagram No. 4, t. 188, 
where the converging crooked lines represent Induction, and the diverging 
straight lines represent Deduction. The effort of the inductive inquirer is, 
literally, to arrive — oy means of the single line of his investigation — at that point 
in the progress of his labors where Causation actually takes its rise. It is an 
inquiry in the oaekward-tending direction, so to speak, toward origins, or causes, 
with the end constantly in view, and necessarily hoped far, of obtaining such a 
knowledge of those causes or origins as will enable him to reverse all his opera- 
tions, and by the adoption of a Deductive method, to previse Co-Sequences in 
respect to an Order analogous with Time, and with no hope, even, as shown by 
^Ir. Mill, of deducing Co-Existences, which pertain to an Order which is anar 
lojous icith Space. 

7. " The investigation of Sequences — which is, then, the sole province of 
Logic (Catalogic) — involves progress in a single line, either forward, as Oedi- 



Ch. IV.] THE PEAYEE EOE AL.L, TEUTH. 233 

inquiry, and study the subject Objectively ; as much so as he 
would study the moves in a game of chess played fay indiffer- 
ent parties, or as he would solve a mathematical profalem. 
In so far as he lets his Feeling into the sufaject his competency 
is vitiated. It is not, primarily, a question of what he or she 
would choose, but a question of what the highest conceivable 
well-being of Humanity demands, — this again tested fay the 
known operation of Universal Laws. To investigate in this 
sphere requires, therefore, the impartiality of the umpire or 
the judge, or, in one word, it requires the true Methods of 
Science ; the afasence of any undue leaning to the New or 
the Old. 

328. In other words still, it is only those who can pray with 
unfeigned sincerity to fae led into the Knowledge of all 
Truth, how much soever it may crucify the Affections, or set 
aside the the most cherished Opinions, who have the right, — 
in the most radical sense of the word Right, — to discuss even, 
so solemn a question ; upon the wise answer to which will 
hang the destinies, in a great measure, of millions of Men and 



nary Syllogistic, or backward, as Induction (Inverse Syllogistic). (See 
Hickok's Empirical Psychology, pp. 147-150). It finds, therefore, its appro- 
priate analogue in the Progression of Time — or in its Retrospective aspect. 
So long as Primal Causes are unknown, the Induction which founds the 
Reasoning, must be from Effects to Causes, and from Causes to anterior Cau- 
ses, until the Ultimate Cause is reached or assumed. — The elimination of dis- 
turbances by which modern thinkers have clarified the Induction of Aristotle, 
has consisted in stripping the Proposition of those adjuncts which tend to 
complicate the question of Sequences with considerations of Co-Existences ; 
because, as is now apparent, the application of the Simple Inductive-and-De- 
ductive Method must be ' absolutely impotent ' in its endeavor to travel upon 
two lines which are side-hy-side of each other, SPACE-wise ; or upon the Cross-line 
or Parallel Cross-lines ■ of connection between the Successive Points, at equal 
Distances outward, along any two such Radii or Time-Lines signifying Differ- 
ent Series of Sequences. 

8. "The final point in this oachward march of progress tmcard a Prime Cause 
— represented in the Diagram (No. 4, t. 188) by the Centre of the Circle — 
being once attained, however, an entirely new character of the Procedure is 
taken on, in a double sense. First, a veritable Terminal Conversion lnto 
Opposites occurs, — so that the Progress is for the future solely outward end 

23 



234 QUALITIES OF THE SOCIAL SUKGEON. [Cn. IV. 

/ 

Women as yet unborn. Else, ' ' Draw not nigh Mther : pnt 
off thy shoes from off thy feet ; for the place whereon thon 
standestis holy gronnd." (1). A profonnd consciousness of 
the Purity and Sanctity of Love, a well-assured Confidence in 
one' s own possession of clearness of intellectual perception, of 
an unbiased judgment, and of unbounded devotion to the 
Right, and to the supremest happiness of Mankind ; to all 
which should he added the aid of an infallible Scientific guide 
as compass and chart ; — these are the only sufiicient warrant 
for propounding a Positive Doctrine, almost, it may be said, 
for entertaining a positive opinion on the subject. Again, to 
change the illustration, such are the requisite qualifications of 
the Social Surgeon who should be competent to probe the 
great Social Ulcer which the balm of Christianity, applied 



onward from the attained Centre of Research, and a Universal Deduction (Cata- 
logue) takes the place of a wavering and tentative Induction (Observation and 
Analysis). In the second place, it is obvious that the first step forward in this 
Deduction, from the Universal Centre of Reasoning or Principle, upon whatsoever 
Line of Sequences, is accompanied by a seqewise step, on either hand, (through 
the diverging of the radiation from the common centre), which Sidewise step 
holds Precise Mathematico-Logical relations, capable, therefore, of Exact Scien- 
tific treatment, with the lengthwise step forward and outward. These Steps in 
Extension, or Sidewise Expansion, are, in other words, exactly co-ordinated 
with the step in Protexsiox and are related to Space precisely as the other is 
related to Time ; and hence, to Co-Existexces in Space, as the other to Co- 
Sequexces in Time. Not only, therefore, is Deduction rendered universal by 
securing a Universal Intellectual Fountain of Causation ; but, behold ! another 
new and most resplendent marvel of Scientific Discovery reveals itself, at the 
same instant, in the collateral fact, whereby The Science of Analogic is de- 
finitely constituted. It is in this manner that Analogic holds the same repetitory 
relationship to Extension, to Co-Existences, and to Space itself as one of the Uni- 
versal Continents of Being, which Logic holds to Protension, to Co-Sequences, and 
to Ttme, the other joint Universal Continent of Being. 

9. " Thirdly ancl finally, the Pantologic, to result from the interworking Com- 
posity and harmony of the Eegenerated and Completed (Cata-) Logic, and the 
almost unhoped-for, new and genuine Science of Analogic, must be exhaustive 
and complete ; must be, in fine, inaugurative of a new era." M. A. C. 



(1) Exodus iii 5. 






Ch. IV.] BASIS OF DIALECTIC. 235 

during Eighteen Hundred years, has utterly failed to cure. 
The dominance of crude passion, and equally so that of blind 
sentiment, and, finally, that of theorizing sentimentality, must 
"be set absolutely aside from this inquiry. 

329. To resume : The Hemisphere, in any bi-lateral conjunc- 
tion of Being, which at first presents itself as Male or Mascu- 
line, exhibits, in the next instant, attributes which seem to be 
Feminine ; and so contrariwise of the Female. That is to say, 
the Male is usually reckoned as Positive relatively to the 
Female, and the Female as therefore Negative, in the same 
relation. But no sooner have we settled upon this understand- 
ing of the subject than it presents itself in some new aspect 
throughout, and the Female functionates as the Positive, and 
the Male as the Negative party. Hence, we are, in the first 
place, referred back from the Sexual discrimination to the more 
radical Positive-and-Xegative distinction which rests, in turn, 
upon the Something and Notkixg, as Original Constituents 
of Being. The Eight and the Left Sides thus become ex- 
ponents of the Positive and Negative Potency respectively, 
and, in some sense, alternately. In the next, place, we dis- 
cover a perpetual See-saw, or mutual interchange of position, 
between these two ; as, when the body turns around, that 
which was Eight becomes relatively Left, and xice versa; 
when it turns back the original position being resumed. Or, 
as a better illustration, when the right foot is put forward in 
walking, that foot is positive in function, and the left is nega- 
tive or passive ; but at the next instant, the left foot is active, 
and the right is passive ; while, however, the whole body has 
advanced to a new position by means of this Dialectic (Gr. 
dia, aceoss ; and legein, to speak, like dis-cussion — counter- 
points ; counter-positioning). This is the connection between 
the Ideas or Type-Forms of Plato, — basically, as we have seen, 
the Bi-lateral Symmetry of the Primitive Something and No- 
thing as Universals, — and the whole Philosophy, or Science of 
Ideas, which he denominated Dialectic. This Dialectic or 



236 HEGEL' S DIALECTICAL METHOD. [Ch. IV. 

Counter-positioning of the two Sides of any development what- 
soever, "based on the Primitive Difference of the Something 
and the Nothing, is, finally, the distinctive feature of the Phi- 
losophy of Hegel. We pass backward, therefore, naturally 
and easily from the Clef l. 2 / 2 to the Clef 1.0; from the Sub- 
jective Department of Science as a Special and Obscure Do- 
main, to the broad and somewhat Indeterminate Realm of 
Universal Philosophy. The most determinate or Science-like 
section of this new Sphere is, however, precisely this doctrine 
of Dialectic. 

330. The following is Schwegler's account of the Dialectical 
Basis of Hegelianism : 

"Hegel's dialectical method is partly taken from Plato, and 
partly from Fichte. The conception of negation is Platonic. 
'All negation? says Hegel, 'is position, affirmation. If a 
conception is negated, the result is not the 'pure nothing — a 
pure negative, but a concrete positive ; there results a new 
conception which extends around the negation of the preced- 
ing one. The negation of the One, e. g., is the conception of 
the M any. ' In this way Hegel makes negation a vehicle for 
dialectical progress. Every pre-supposed conception is de- 
nied, and from its negation a higher and richer conception is 
gained. This is connected with the method of Fichte, which 
posits a Fundamental Synthesis ; and by analyzing this, 
seeks its Antitheses, and then unites again these antitheses 
through a second Synthesis — e. g. , Being, Nothing, Becoming, 
Quality, Quantity, Measure, etc. This method, which is at 
the same time Analytical and Synthetical, Hegel has carried 
through the whole system of Science." (1). 

331. Before attending to the distribution of Philosophy, we 
are, however, to complete the previous investigation by giving 
a passing notice to the Indeterminismus of Number (One, 
Many, All), and to its Analogical Relations in the Beho- t 



(1) Schwegler's History of Philosophy. Seelye, p. 34T. 



CH. IV.] THE INDETEKMINISMUS. 237 

sopMsmus. I have previously observed that this Sphere of 
Being falls more especially within the Philosophical Domain, 
which, in the Aggregate, is characterized by greater Indeter- 
minateness than belongs to Science properly so called — but, in 
a subordinate way, it finds its place also in Positive Science. 

332. Each Special Science has within itself an Indeter- 
minate Department, as contrasted with the Determinate and 
more properly Scientific portion of the same Science. An 
instance of this is found in Chemistry, for example, in what 
relates to Mixtures and Amalgams, the region of Indefinite 
Proportions, as contrasted with the more properly JScientic 
Department of Chemistry, that in which the Law of " Definite 
Proportions" absolutely prevails. The difference is as that 
in respect to Number between Singulism and Pluralism (One- 
ness and Manyness) on the one hand, — Indeterminate, — and 
Unism and Duism (Oneness and Twoness), on the other hand, 
— Determinate. Chemistry as a whole, as characterized by 
its Determinate Portion, by virtue of which it is made a Sci- 
ence in the strict sense of the term, belongs under the Clef 1 ; — 
but the Indeterminate portion of Chemistry, or of Any Science, 
may then be discriminated by the Addition of the Clef ~, 
which has the Indeterminateness of One, Many, All, as ap- 
pears in the Crucial Schema of the Universe, (t. 234). 

333. The sign ~ is employed in Mathematics to denote mere 
Indeterminate Numerical Difference. Its appropriateness here 
is therefore obvious. I have adopted the expression One, 
Many, All, as the ruling form of this idea from Kant (t. 217) ; 
although the discrimination One, Some, (Few, Many\ All, as 
shown in the Crucial Schema, is more special and accurate. 
The Many naturally usurps the place of the Some, (Fr. quan- 
tite), and stands representatively for it, precisely as we say 
Magnitude (Lat. magnus, Gkeat) for Dimension generally, 
whether really great or small, to the exclusion of the equally 
authentic, but almost unknown word Minitude (Lat. minus, 
Less). 



238 CLASSIFICATION ; GENERALIZATION. [Ch. IV. 

334. The question now naturally arises : What is the In- 

determinismns of the Scientismus genetically— (1 . 2) ' as 

distinguished from the Indeterminate portion of the Special 
Sciences (t 332) ? My reply to this is, that it is the Depart- 
ment of Scientific Classification, which is an Indeter- 
minate Distribution of the Manyness of Particular Objects 
within the Unity of a Class, Genus, or Species. Generaliza- 
tion and Classification are habitually classed together, in 
scientific parlance, as very universal Attendants upon Science, 
the Preliminaries or Conditions, as it were, of all Science; 
themselves not properly Sciences, nor their locality in the 
Scientific field anywhere very accurately defined. I shall now 
be understood when I say that Generalization, under the 
Clef ±, in addition to its occurrence within the body of each 
special Science, as Unismal and preliminary there, furnishes, 
by itself, the Grand Unismal and Logically Preliminary 
Department of Science, — in a sense a Universal Science — called 
IsTatusal Philosophy ; the word is taken in the large or 
Comtean sense of the term as previously pointed out. It is 
the Science which I have elsewhere denominated Generalogy. 
It has its Classification, under the Clef 1~; in addition to 
its occurrence within the body of each Special Science as 
just shown in what precedes ; and its own Universal and Gen- 
eral Laws, and will also constitute a distinct Grand Depart- 
ment of Science. It will be one of the tasks of Universology 
to elaborate it as such. The subject will recur, in other 
connections, in the present work. (t. 338). 

335. Prof. Yander Weyde, of the Cooper Institute, has fur- 
nished me, in advance of publication, some of the sheets of an 
extensive classification of all our mental acquisitions, now in 
preparation by him, far more elaborate in detail than any 
which has preceded it. All Human Knowledge he divides, 
in the first instance, into 1. Sciences, and 2. Aets. This 
accords in Principle with the Grand Distinction, as insisted 
upon in this work, between Station and Motion, or Exist- 



Ch. IV.] VAKDEB WEYDE'S DISTRIBUTION. 239 

ence and Movement, Science repeating "by Analogy Station 
or Rest, Space, or Mental Expatiation as myre Knowing apart 
from Doing ; and Art repeating in the same manner Motion or 
Movement, related to Time and Doing, as distinguished from 
Abstract Knowing, which is Science, (and from Beino* merely 
which is Nature). 

336. He next distinguishes, within the Domain of Science, 
Mental Philosophy from four remaining branches to "be men- 
tioned presently. This he makes include both what I have 
called Philosophy, and placed at the bottom of my Typical 
Table (t. 40), and what I have denominated Man (Anthropol- 
ogy), and placed at the top of the same Table. The Eegion 
which I assign to Pneumatology he has omitted altogether. 
His four remaining branches of Science are : I. Positive Sci- 
ence, divided into 1. Mathematics, and 2. The Science of Na- 
ture. This approximates the Abstractology and Concretology 
of Spencer. H. History ; III. Languages ; and IV. A Knowl- 
edge of Trades developed by the real and imaginary wants of 
Society, what I should call Artisanship, and regard as a lower 
department merely of Art. As History is also an account of 
the Res Gestce, or things done in Time, it also falls within my 
larger understanding of the meaning of Art. The basis of 
History is Chronology, the Science of Time (Gr. Chronos, 
Time). So again of Language in its Art- Side. 

337. Dismissing the further pursuit of the other parts of this 
Distribution, let us give a little further attention to the Sub- 
division of the Science of Nature. This our author divides 
into two Branches, the first of which he calls " Natural Phi- 
losophy, the Examination and Explanation of Natural Phe- 
nomena, in a general sense." This is the region occupied by 
all the lucubrations of M. Comte, if we add a foundation laid 
in a similar general view of Mathematical Science. This view, 
on account of its Generality, Comte denominates Abstract, 
while the Special investigation of the Sciences, Echosophy 
proper, he calls Concrete. This use of the terms Abstract and 



240 GENERALOGY AND SPECIALOGY. [Ch. IV. 

Concrete, where Generality and Speciality are alone meant, is 
sharply and justly criticised by Spencer. (1). The larger 
meaning of Natural Philosophy here intended must not be con- 
founded with a narrow use of the term which has obtained a 
footing in England and America, — including no more than 
certain branches of Physics and Mechanics in their most Spe- 
cial aspect. To avoid this confusion, and for the intrinsic 
excellence of the designation, notwithstanding a certain un- 
couthness of the expressions, I shall sometimes designate 
this Department of Science, Generalogy. And inasmuch as 
the Domain of Natural Philosophy embraces The General 
Conditions of Being, or The Conditioned, as contrasted with 
The Unconditioned, which is the Special Domain of Specu- 
lative Philosophy, the Appropriate Clef for its Notation is 
+ — or ± (See Crucial Schema, t. 234, 334). 

338. For the remaining Branch of Cosmical Science, this 
author finds no single term, but describes it as the " Simple 
contemplation of the Objects of Nature." Let us discrimi- 
nate this on the contrary as Specialogy. This he subdivides 
into: 1. The Consideration of the Heavens, which he de- 
nominates Cosmography, for which I have, however, preferred 
the term Uranology (Gr. Uranos, Heaven). 2. That of the 
Earth, for which he has no name, and to which I have applied 
the term Tellurology (Lat. Tellus, the Earth). This last 
he divides into 1. "The Products of the Earth," the Science 
of which I will denominate Eegnology (Lat. Regnum, a 
Kingdom), the well-known Science of the Three Kingdoms, 
Mineral, Vegetable, Animal ; — Mineralogy to be taken, in an 
enlarged sense, to include Geology and the related Sciences ; 
2. Hydrology, and Hydrography (Gr. Budor, Water) ; 
and 3. Aerology (Pneumatics, etc.) — (Lat. Aer, the Air). 

339. The discrimination between Generalogy and Spe- 
cialogy, recognized by Comte and Vander Weyde, is wholly 



(1) Classification of the Sciences, pp. 6-11. 



Ch. IV.] 



DISTRIBUTION OF NATURO-31ETAPHYSIC. 



241 



omitted by Spencer. It is not inserted in The Fundamental 
Exposition (Tab. 15, t. 278), which is confined to the Special 
Sciences. The other distinction of Vander Weyde, also omitted 
"by the other authors, "between Celestial and Terrestrial Science, 
I have placed in the Table under the names Uranology and 
Tellurology, between which I have inserted Meteorology, cov- 
ering, as it were, the domain of Mid-air, the Meteoric region 
between the Heavens and the Earth — all branches of (3 . ) 2. 
(t. 278). These three Domains repeat the three Stories of Eleva- 
tion in the primitive and larger distribution (Typical Table, t. 40 ) 
into Anthropology, Pneumatology, and Cosmology. The Paral- 
lelism between the two Series is shown in the following Table. 



TABLE 17. 



2. Grand Departments of Knowledge. 

3. Anthropology (Celestial). " 
2. Pneumatology (Aerial). 
1. Cosmology (Earthy). 

Or, distributed by Clefs, thus : 



p 

no Ji 

. g § 



2. Corresponding Divisions of Concretology. 

Uranology (Celestial). ~) 5* 

Meteorology (Aerial). > g ° 

PS* 

Tellurology (Earthy). J « 



(1.2) 3 rd . (302) 3 rd . 

(1.2) 2 nd . (3.)2)2 nd 

(1.2) 1 st . (3.)2)l st . 

340. We come now to the Distribution of the proper Domain 
of Philosophy, of Naturo-Metaphysic specifically, as the Sub- 
jective Counterpart of Echosophy, which is OBJECTIVE. 
Each has, however, within itself, an echo of the other ; that is 
to say, Echosophy has a Minor or Subordinate Department, 
which repeats locally the whole Philosophical Domain ; that 
in other words, which is relatively Subjective, although still 
within the Objectivismus of Knowledge. So, on the contrary, 
Philosophy has a Minor Department answering to the Positive 
Sciences; a Branch or Aspect relatively Objective, although still 
within the Subjectivismus. The Clefs 1.7 2 and 1.0, as they 



242 ECHOSOPHY OBJECTIVE ; PHILOSOPHY SUBJECTIVE. [Cn. IV. 

/ 

have just now "been discussed (as Subordinate Clefs) "belong, 
as already stated, to the Subjectivismus of Echosophy. They 
furnish, on the one hand, therefore, a natural Transition to 
Philosophy, the true Subjective Domain, while, on the other 
hand, they will be therein repeated, simply from a different, 
and more subjectively radical, point of view. They are here, 
then, to be cursorily distributed in accordance with the plan 
or pattern instituted in what precedes, for the 1 ; 2. They are 
to be brought forward as Primary Clefs ; not as Secondary 
and Subordinate ones, as in the previous case. 

341. The Clef 1 ; 2 / 2 denotes The Fractions, which continue 
The Ordinal Series of Numbers, downward and backward (see 
Crucial Schema t. 234), and so into the Bowels, Viscera, or 
Vitals of the Individual Unit. This, then, is within The Sub- 
jective Domain. The Fractions are the Ordinal Series of 
this Subjectivismus, and Counterpart therefore the Clef 1 st . 2 nd 
of Echosophy, or the Objective Sciences, (t. 236). 

342. The Clef 1 . as Primitive, which it is here in the Do- 
main of Philosophy, then counterparts or corresponds to 1 . 2 
in the Domain of Science (t. 291). This is Static and Spacio 
(Ex-spatisdive) in character, and hence Cardinal and con- 
trasted with the Ordinality of the Fractions. 

343. Finally, the Echo, in Philosophy, to ± for Natural 
Philosophy (t. 337; in Objective Science, is ax> . By examin- 
ing the Crucial Schema (t. 234), it will now appear that the 
Cardinal Series, The Ordinal Series (of Numbers), and the 
Plus- Minus -^Equation-Basis of Numerical Relations go con- 
jointly to the Representation of Echosophy, or the Objective 
Sciences ; and that, contrariwise, the Abortive One-Zero Series, 
together with The Fractions, and the Signs of Unconditional- 
ity, — The Absolute and the Infinity of Number — go to the 
Representation of Philosophy, or of the Subjective Domain of 
Investigation. 

344. The Vitalic or Visceral region of Philosophy (1 ; 2 / 2 ), is 
Theology, as the Scientific Inquiry after the Inmost First 



en. it.] SPECULOLOGY ; MEDDLE region of philosophy. 243 

Cause of All Being in respect to Action or Movement, Forth- 
putting, or Creation — hence Ordinal or On-going, — while yet 
also Subjective Interior, or Hidden. This Echoes to Practical 
Science and the so-called Practical Philosophy externally, 
(t 283). 

345. The Middle region of Philosophy (1.0), which answers 
to Scientific Theory generally, or to Specialogy (1 . 2), I shall 
denominate Speculology. (Lat. Speculum, a Looking-glass 
or Reflector). It is the effort to discover the scheme of the 
Universe in respect to its Constitution and Laws by Subjective 
Contemplation or Reflection, mainly, without the aid of 
Observation and Systematic Induction. It has led to more 
Premature Deduction than is due* even to Imperfect Induc- 
tion, c. 1-7, and hence to that erroneous Method in Science 



Commentary t. 345. 1. It is very important to observe that the Terms 
Induction and Deduction are used with a certain amount of equivocation, and 
even of contradiction, in their meaning, insomuch that they may be said to 
change places, and to reproduce each other, — a circumstance which, unex- 
plained, is very confusing. Induction is, in strictness, synonymous (or co- 
incident) with Analysis, and Deduction with Synthesis, to which point Sweden- 
borg has been already quoted for definitions of the latter set of terms (a. 14, 
1. 198). If more recent authority is required, Prof. Henry says expressly, "In- 
duction and Deduction are sometimes called Analysis and Synthesis." (1). 
Hence Analytical Generalizations, or the true Principles of Science, are reached 
by the Inductive Method in this meaning of the term, and it is entitled to all 
the high praise bestowed upon Analysis by Swedenborg, in the eloquent sen- 
tences which follow the words quoted from him. Deduction, then, deserves the 
corresponding depreciation ; and each would continue, rightly enough, to hold 
the relative rank which they ordinarily do in the estimate of the Scientific 
World. 

2. But, by a curious Terminal Conversion into Opposttes (t. 83), Induc- 
tion and Deduction have, in another sense and usage, precisely the opposite 
signification; Induction meaning Observational, Empirical, Uncertain, or related 
to Facts : and Deduction meaning Purely Rational, Transcendental, Inherently 
Necessary and Universal, and hence Absolutely True and Certain, or related to 
Principles as Uncreated and Eternal. It is in this sense that Hickok habit- 
ually employs the terms Induction or Inductive, and Deduction or Deductive, 
(a. 6, 1. 198). 

(1) Smithsonian Report, 1856, p. 189. 



X 



244 ONTOLOGY. [Ch. IV. 

and Action, which I have denominated The Anticipatory 
Method. It is by no means, however, the unimportant or 
useless thing which modern Echosophists are prone to con- 
sider it. 

346. Finally, the Nethermost region of Philosophy, that 
which answers to Natural Philosophy or Generalogy (t. 292), 
in respect to the Positive Sciences, is then Ontology ( a» ), or 
the Attempt at the Constitution of a Science of Being itself, 
{in se). This is the Ultimate of Transcendental (or Sub tran- 
scendental) range of Thinking ; the region of the purely Un- 
conditioned. The inquiry here is not, as in Theology, after 
the First Cause, (related to Time and Creation), hut after the 
Primitive Ens or Ultimate Substance of Being, back of any 
manifestation whatsoever. Hence, this is the Neutral Ground 
of Indifference between the Relations of Time and Space, striv- 
ing to withdraw itself from the Conditions of either. 



3. This divergency and ultimate reversal of meaning has arisen naturally as 
follows: Induction being Analysis, and Analysis furnishing the true basis 
of all Scientific Construction or Synthesis, the Induction could only found a 
true and always reliable Deduction, (Construction, or Synthesis), when it should 
have been, itself, completed, or made absolutely radical ; that is to say, when 
Analysis should have been carried to its Ullimates, and the Universal Principles of 
Science so discovered and established. Such Analysis would go through and past 
the domain of " Facts," and would plant itself in the heart of the domain of 
the Eternal and Necessary " Truths" of Being. But inasmuch as this had not 
heretofore been done, in any sense entitled to the character of Scientific, it has 
resulted that Induction in the sense of Imperfect Analysis, has been, at its 
various stages of Progress, continually founding a succession of Imperfect and 
Premature Syntheses. These, whether confined to Theory, or carried over into 
Practical Constructions, as in Systems of Government, or in Efforts at Social 
Reform, for instance, were, therefore, closely related to the Total Anticipatory 
Method, or, what is the same, in effect, to that Fanciful and Unauthorized De- 
duction, in Philosophy and Science, in which all Systematized Knowing had its 
origin ; that which preceded the true Understanding of the nature and require- 
ments of Induction as expounded by Bacon. 

4. It has naturally resulted, therefore, that Induction, in this continuous 
insufficiency of its successes and consequent alliance with failure of certainty, 
has acquired, in the high cast of Philosophical Minds, just that character of 
imperfection as a Method, which in the popular mind (of the Scientific World) 



Ch. IV.] INDETERMINOLOGY ; BRANCHES OF DETEKMINOLOGY. 245 

347. Tlie following Table will exhibit the Parallelism be- 
tween the Primitive Trigrade Distribution of Echosophy (Sci- 
ence), and that of Philosophy, respectively : 



I. INDETER- 
MINOLOGY.- 



p-. 
o 

O 



T^BILE 18. 

g$ 3. Actionology (Operobgy, Doctrine of Careers), 
£ 1 st . 2 nd . 

J <D 

g 2. Specialogy (Sciences proper), 1 . 2. 
l qd 1. Generalogy (Natural Philosophy), ± (+ -). 



o 
EH 






CO 






r* 3. Theology, 1 . 2 / 2 . 
S, 2. Speculology, 1 . 0. 

1. Ontology, Science of the Unconditioned, <xx> . 



it has itself cast upon Deduction. This illustrates the difference between the 
Transcendental and the Ordinary Standing-points of observation. From this 
Transcendental Point of view Induction is identified with Imperfect Synthesis 
rather than with its own Primitive character as Analysis ; and, on the other 
hand, Deduction allies itself as readily with Ultimate and Radical Analysis, and 
with the Absolute and Universal Truth in the Nature of Things ; with, in other 
words, the Final and Normal Synthesis, whether of Theory or of Practical 
Construction. 

5. As this Final and Normal Synthesis then lies, as it were, beyond the Ulti- 
mate and Radical Analysis, it is properly Ultranalytical ( Ultra, beyond, and 
Analysis) ; although by a Terminal Conversion into Opposites (t. 83) it 
reverses the direction, and tends outward and upwardly to the surface, as it 
were, and away from the deep centre, which by the Analysis lias then been 
penetrated. (Dia. 4, t. 188; t. 183; 187). And, again, Induction, in so far as it 
remains short of the Complete and Final Analysis, which yields the Universal 
Principles of Science, is Citranalytical (Citra, on this Side of, and Ana- 
lysis). 

6. In this secondary use and meaning of the terms Induction and Deduction, 
Induction (Citranalysis) is associated with merely Observational Science and 
tentative methods, and hence with those Preparatory Stages of Science which 
correspond repetitively (c. 35, t. 136) with the Proto-Societismus, or the Old 
Order of Affairs; and Deduction (Ultranalysis), with The Unity of the Sciences 
and with the Ulterior or Final Order in the Collective Life of Humanity. 
The mere Instant of the Discovery of Universal Principles and the Constitution 
of a True Universology by carrying Analysis to its Ultimates is, then the Turn- 



Ci 4f* 



240 SCTENTO-PHILOSOPHY ; THEOLOGY. [Cn. IV. 

/ 

It will Ibe observed that Sciento-Philosophy, which appears 
in the Typical Table (t. 40) under the General Head of Philos- 
ophy is here carried to the side, omitted from the present dis- 
tribution, and furnished with the Clef (1.1). This peculiarity 
of arrangement will be explained subsequently, (t 476). 

348. Let us dispose in the first instance of Theology, 1 ; 2 / 2 , 
together with some answering Subdivisions of 1 st ; 2 nd , which 
were omitted in treating of Echosophy (Objectivology). Theol- 
ogy is the Science of The Absolute concreted in an Ideal 
Active and Creative Personality (whether also Beat, or not, is 
the fundamental question of the Science). Its Domain is, 
therefore, that of the Central Life and Force, or Energy, of 
Universal Being, or it is, as I have denominated it above, the 
Visceral Region, c. 1. 

349. The most fundamental discrimination of Theology is 
into I. Aebiteismology, the Conception of God (or Gods) as 



dtg Point or Crisis-Epoch in the Whole Career of Human Affairs, and corre- 
sponds with the Birth of Society from an Old and Provisional Order of Life to 
the New and Normal Career, — the substitution, through the triumph of Science, 
of the Church Triumphant for the Church Militant, (t. 302 ; c. 1-44, t. 136). 

7. In other words, in this sense the Scientific idea associated with Induction 
is Impure or Mixed, resting partly on the Facts of Observation, and partly on 
Insufficient and Inconclusive reasonings upon those facts ; and Deduction is 
associated with the prevalence of Pure Ideal Conceptions and Exact Laws as 
the guides of both our Observations aud Reasonings in every Sphere and Do- 
main of Being. Still, however, in strictness, the discovery of Universology is 
only the Culmination of Induction, or the Completion of Analysis, as the foun- 
dation and starting-point, and hence it is true, indeed, as The Head of the 
True and Ultimate Synthesis (c. 28, t. 136); while Deduction is, in the same 
strictness, not a Method of Scientific Discovery at all, but only a Method of 
carrying out, and applying, the discoveries made by Induction. Scientific dis- 
covery, in the large sense of the term, is completed for all time when the Unity 
of the Sciences is established, in the same manner as Physical Geography was 
a Completed Science, from the higher or transcendental point of view, when 
the rotundity of the Earth and its exact measurement were determined, what- 
ever minor and included observations remained to be instituted. 

Commentary t, 348, 1. Compare the Latin Vis, Force, and Viscus; 
Plural Vis-cera,, the Entrails or Vitals ; the Domain of the Vital Principle in 
the Individual Economy. 



Ch. IV.] AEBITRISXOLOGY ; LOGICTSMOLOGY ; APPETOLOGT. 247 

an Arbitrary Irresponsible Will (or Wills), from which ema- 
nate the Laws of Being (as well as all Events and Changes 
whatsoever) ; II. Logicismology, the Conception of Law, as 
The Inherent Necessity of Being, the Same for God himself 
as for the Created Universe ; and of God (if conceived at all) 
as the Administrator of Law merely (a. 5 ; c. 32, 1. 136) ; and 
III. Appetology (Lat. ad, to, and peto, to seek), the Doctrine 
of the Gracious Interblending and Practical Unity, in the 
Divine Nature, of Authoritative Personality and The Logos 
or Law-Principle, so united and modulated as to inspire the 
Sentiment of Charm, or the Love of God shed abroad in the 
Hearts of Men. Hence arises a true Worship, or a " Seeking 
unfo the Lord." The appropriateness, analogically, of this 
term Appetology, will be made, gradually, more fully to ap- 
pear. The Arbitrismal and Fatalistic Principles of the two 
previous Varieties of Visceral Energy, in the Constitution of 
Being, are reconciled in the natural Indiscrimination of Love, 
Appetite, or Charm (t. 54, 56). This, therefore, is the Non- 
critical and Faith-giving aspect of Theology, and that which 
is more properly Pietistic, and in that sense Religious. 

350. The justification and significance of these discrimina- 
tions will be gradually unfolded, in the various connections in 
which they will occur. They are more vital, more fundamental, 
or radical, more truly Theological, than the Fetichism, Poly- 
theism, and Monotheism of Comte, which are Subdivisional, 
or, at most, Cross-divisional, of this distribution, and which 
have relation to Fact, and an Order of Development in Time, 
more especially than to the Static or Permanent Essentiality 
of Principle. If Absolute Monarchy prevailed all over 
Europe, as the Sovereignty of Particular Reigning Personality, 
(Arbitrismal), and if Republicanism prevailed all over America, 
as the Sovereignty of Law over all Personality, (Logicismal), 
the difference between the Systems of Government on the two 
Continents would be far greater, in Principle, than anything 
which could be involved in the Subdivisional question in 



248 DESPOTISM AND REPUBLICANISM. [Ch. IV. 

Europe, whether there was One Ruler for all that Continent, 
or whether there were many countries, as now, each having 
its own different (but in that case Absolute) Monarch ; — a dif- 
ference analogous with that between Monotheism (One-God- 
ism) and Polytheism (Many-God-ism). 

351. Arbitrismology in Theology coincides (or corresponds 
repetitively) icith Autocracy, Despotism, Imperialism, or 
Cossarism in Governmental Affairs, or in the Sphere of Social 
Organization. Logicismology coincides in the same manner 
with Republicanism, or the Doctrine of the Supremacy of the 
Laws ; and, finally, Appetology corresponds with Govern- 
ment by Attraction or Choirm from the Perfection of Institu- 
tions coupled with the Wisdom, Goodness, Executive Ability, 
and Magnetic Potency of True Leaders, the "Idols" or 
Social Gods of the People. Principle (or Law) and Person- 
ality so blended will overcome Schism and Rebellion ; will 
establish Heaven on Earth; and will bring back, upon 
a new basis, and in a loftier and more rational sense, 
the Hero-worship, or the Man-God-ism of the Primitive 
Ages. 

352. Arbitrism, in respect to Will-Force and Creative and 
Governing Power, coincides with Projective Mechanical Force, 
Driving Force, vis a tergo Compulsion ; and Logicism with 
Availability ; the cautious Preparation of Conditions which 
will lead to Consent ; with Management, Co-ordination, and 
Adjustment in Progression; with the See-saw (or Wee-wah) 
of Movement, as of the Walking beam of an Engine, or of the 
two sides of the body in walking, wagging or waddling ; or 
the sculling movement of a boat. And, finally, Appetism 
coincides with Attraction or Charm, (the force of the magnet), 
as a mechanical mode of action, and as a means of Govern- 
ment, in the higher Mechanization of Society, and in the 
Divine Administration in all things. Th following Table 
exhibits this Parallelism, with the respective Clefs of Nota- 
tion. 



Ch. IV.] SUBDIVISION OF THE ARBITEISMUS. 249 

TABLE 19. 

Theology, 1 . V2 • Dynamism of Careers, 1 st . 2 nd . 

8. Appetologt, 3 /3 • 3. Attraction ; Inward or Return Career, 

3 rd . 

2. Logicismology, 2 / 2 . 2. Reciprocal Movement, See-Saw, 

2 nd . 

1. Arbitrismology, Vi • !• Repulsion, Compulsion, Projection, 

Driving Power, 1 st , 

353. The Unitarian and Trinitarian Difference in Theology 
has been already glanced at, as very fundamental (t 127-132). 
It is, however, merely an Echo within the Arbitrismus of the 
major difference between Arbitrism and Logicism. c. 1-3. 

354. Dismissing Theology, Speculology (1 . 0) is next. This 
Middle Region of Philosophy subdivides primarily and most 
basically, into I. The Cosmological Conception ; II. The 



Commentary t. 353. 1. Monotheism, in any aspect of it, echoes to the 
Number One (1). Unitarianism and Trinitarianism are Subdivisional Aspects 
of this Unity. The High Monotheism or Unitarian Conception, — that of Islam- 
ism, for instance, is the Unism of the Unism, which excludes all Variety of Rela- 
tivity ; it is the Pure Unism of the Theological Idea. The Relative Unity in 
Variety of the Trinitarians is the Duism (or Pluralism) of the same. The Trinism 
then resulting from, First, the distinct separation, and then the recombination 
in harmony of these two, — the Trinitarian and the Unitarian Conception — in a 
corresponding Balanced Vibration op Unity with each other, as the larger 
and inclusive Truth on this sublime subject, is the highest point attainable in 
this sphere of Conception, and is illustrative of the reconciliative character of 
the New and Higher Theology which will result from the Unification of the 
Sciences. God, or Nature, working in History, has wrought more subtly in the 
actual discriminations of Nationality and Sect than the finest metaphysical 
mind has heretofore done in its most attenuated analyses. Every Race, every 
Nation, every Generation, and every Belief, stands a Representative and a witness 
for the separate or divergent Development of some one aspect of the whole Truth, and, 
hence, of some one Article of the Grand Compound Uni-variant Creed of the 
New and Harmonic Catholic Church of Humanity, about to be constituted. 

2. First-Headism is Godism ; — the numbers One (1), Two (2), and TnREE 
(3), are the Prima Capita or First-Heads of all Number. Number is the 
Typical or Scicnto-Elementary Domain of Being. One, Two, and Three, are the 
24 



250 COSMOLOGICAL ; PSYCHOLOGICAL ; ONTOLOGICAL. [Cn IV. 

Psychological Difference; and III. The Ontological 
Faith— of philosophy, (a. 10, c. 32, 1. 136). a. 1-9. 

355. The following Tabular Presentation exhibits the cor- 
responding Departments, in this quarter of Philosophy and 
Eehosophy, respectively. 

t^ble so, 

Speculology (in Philosophy), 1 . 0. Speciahgy (in Science), 1 . % 

3. Ontological Faith, (1 . 0) 3 rd . Anthropology, (1 . 2) 3 rd . 

2. Psychological Difference, (1.0) 2 nd . Pneumatology, (1.2) 2 nd . 

1. CosVical Conception, (1.0) 1 st . Cosmology, (1.2) 1 st . 

(The Subjective Cosmos). (The Objective Cosmos). 

Sacred or Divine Numbers par excellence. The question of the Unity or the 
Tri-Unity of the Constitution of the nature of the Divine Being has been 
appropriately the supreme question of Theology. Theology is the apex, as 
Mathematics is the basis of the Hierarchical Pyramid of the Sciences. This is 
demonstrated by the application of the same Law by which Comte has consti- 
tuted his Pyramid, although he has illogically left it, as a truncated Cone, 
stopping at Sociology, and short of Theology, (t. 200). 

3. The case is precisely the same, for the present purpose, whether we assign 
a Human-like Personality to the Being of God, or whether we rationalize his 
Existence into the Immanent Presence in all Being of a Central Fountain of 
Operation and Law. The two conceptions will in the end be reconciled with 
each other in the identity of the exposition they will make of the Facts of 
History, and, finally, of the Creation itself. To illustrate : if the Purely Ra- 
tionalistic Conception be assumed, it still appears (t. 128), that the Jews are 
still in an unexpected sense, " the Chosen People of God," that is to say, that 
the Hebrew Nation has been the Historical Depository of the Highest Theo- 
logical Truth ; of that Compound Monotheism which, by its branching, has 
furnished the Pure or Absolute Monotheism of the Mahommedan Countries, on 
the one hand, and the Relatoid Monotheism or Trinitarianism of Christendom, 
on the other hand. These doctrines relate, as already shown, to the Head- 
Numbers, One, Two, and three, and the Jews were, therefore, even from this 
purely rational point of view, the Elite oi Chosen among those peoples who 
have excelled in the profoundest instinct or intuition of these recondite Verities, 
in advance of that Intellectual Development which, in the proper sense of the 
term, ultimately discovers them. 



Annotation t. 35 4. 1. The follow- ory, and the Ontological Faith of 
ing Statement of the Cosmological Philosophy, is extracted from the recent 
Conception, the Psychological The- work of David Masson (a. 10, c. 32,, t. 



Ch. IV.] THE INSTINCTUAL COSMOLOGICAL CONCEPTION. 251 

The Cosmological Conception divides most fundamentally 
into 1. The Instinctual ; 2. The Dialectical ; and 3. The 
Elabokate, (The True Cosmical, or Ornate). By the Instinct- 
ual Cosmical Conception, I mean that Conception as it is in 
the Mind of an Animal, a Child, or an Adult even, who has 
not attained to the Rational Development which gives Self- 
Consciousness, or the consciousness of himself as apart from 
Nature, and of Mind consequently, as apart from Matter. 
"To Newton and to Newton's dog, Diamond," says Carlyle, 
" what a different pair of Universes!" This means that the 
Cosmological Conception of the two is different. Ferrier has 
dwelt intensely upon the significance of this discrimination. 

356. By the Dialectical Cosmological Conception is 
meant the Opposite of the Instinctual, but only in the next 
grade of Naturalness. It is, in part, what is described by 
Masson as "The popular or habitual conception of mankind 
in general," which is, "that there are two distinct worlds 
mixed up in the Phenomenal Cosmos, — a world of Mind,con- 



136). It is given in full as an important hasher 'cosmological conception,' Tier 

reference for the better understanding working image of the world she lives in. 

of the same subject as discussed in the There is a past of mystery, all opaque 

Text. beyond her own immediate memory, or 



I. The Cosmological Conception. 



the traditions of her kith and kin, save 
where the Bible lights up a gleaming 

2. "By 'Cosmological Conception' I islet r two in the distant gloom; there 

do, in effect, mean very much that gen- isa present f toil and care, not without 

eral image of the totality of things which belp from on high . and a little way on 

each one carries about with him, and t he k our is thought of, when body and 

which is sometimes spoken of more soul shall be BeV ered— the one to its 

grandly as his 'Theory of the Universe.' res t under the church-yard-grass, the 

The beauty of the thing for our pur- other to tliat heaven above the stars 

poses is that every one has it. A where loved ones tbat liave gonQ beforej 

'psychological theory' is a learned lux- w m mayhap be seen again : 
ury which the immense majority of 

people may go from their cradles to their ' We ' n meet and a )' e be , fain 

graves without consciously possessing ; ^ tlie land °' the lea1 -' 

but every one has a ' cosmological con- And from the cottager upwards, we have 

ccption,' though he may not be aware of endless varieties of the cosmological 

it under that pedantic-looking name, conception, according to character and 

Yon cottager who spins at her own door, knowledge." (1). 



(1) Recent British Philosophy, by David Masson, pp. 53, 64. 



252 THE DIALECTICAL COSMOLOGICAL CONCEPTION. [Ch. IV. 

sisting of multitudes of Individual minds, and a world of 
Matter, consisting of all the extended variety and immensity 
of material objects. Neither of these worlds is thought of as 
the other, but each of them as existing independently, in its 
own definite bounds, though they traffic with each other at 
present. Sweep away all existing minds, and the deserted 
Earth would continue to spin round all the same, still whirling 
its rocks, trees, clouds, and all the rest of its material pomp 
and garniture, alternately in the sunshine and in the depths 
of the Starry Stillness. Though no eye should behold, and 
no ear should hear, there would be evenings of silver moon- 
light on the ocean marge, and the waves would roar as they 
broke and retired. On the other hand, suppose the entire 
fabric of the material Universe abolished and dissolved, and 
the dishoused population of spirits would somehow survive in 
the imaginable vacancy. If this second idea is not so easy or 
common as the first, it still virtually belongs to the popular 
conception of the contents or constitution of the Cosmos. The 
conception is that of a Natural Dualism, or of the contact 



3. Mr. Masson proceeds to classify the H. The Psychological Theory. 

Cosmological Conceptions, which have 4. " Nothing is known to us, except in 

prevailed in the recent schools of British and through the mind. It is in this 

philosophy, and in doing so he has, to a Consciousness, which each of us carries 

considerable extent, covered the ground about with him, and which, be it or be 

which has been thought possible in any it not the dissoluble result of bodily 

philosophy. These he divides mainly organization, is thought of by all of us 

into six, with the exception of a seventh, not under any image suggested by that 

that of Hegel, which will be subsequently organization, but rather as a great chain- 

noticed in the text ; and of these six he ber of aerial transparency, without roof 

furnishes a tabular statement, as fol- without walls, without bounds, and yet 

lows : somehow enclosed within us, and belong- 

1 v-u'v at d -U i ±- t in£ to us — it is within this chamber that 
1. Nihilism, or Non-Substantialism. „° . . . _ 

2 Materialism presents itself, that we can know or 

3.' Natural Realism. tMnk about Exce P* by comin ^ with3n 

4 Constructive Idealism. thi ® cbamber > or revealing itself there, 

5. Pure Idealism nothing can be known. Whatever may 

6. Absolute Identity. exist ' only aS much aS Can break thr0 ^ h 

into this sphere, or send a glimmering 

See for further expansions of the subject of itself into it, exists for our intelligence. 

the Text Nos. 355-365. From the farthest ends of space, from 



Ch. IV.] NATUKAL DUALISM. 253 

in every act of perception of two distinct spheres, one an in- 
ternal perceiving mind, and the other an external world com- 
posed of the actual and identical objects which the mind per- 
ceives. 

357. "On the very first exercise of philosophic thought, 
however, this conception is blurred. An immense quantity 
of what we all instinctively think of as existing out of ourselves, 
turns out, on investigation, not to exist at all as we fancy it 
existing, but to consist only of affections [effects produced 
upon or in] the perceiving mind. The redness of the rose is 
not a real external thing, immutably the same in itself ; it is 
only a certain peculiar action on my physiology which the 
presence of an external cause or object seems to determine. 
Were my physiology different, the action would be different, 
though the cause or object remained the same. Indeed, there 
are persons in whom the presence of a rose occasions no sensa- 
tion of redness such as is known to me, but a much vaguer 
sensation, not distinguishable from what I should call 
green," etc. (1). 



the remotest moment of time, whatever beliefs my sole warrant lies in correspond- 
fact, object, or event would be known by ing facts of my own consciousness. The 
me as happening or existing, or as hav- Universe, past, present, and to come, 
ing ever happened or existed, can be so rolls into my Teen only through my mind. 
only by having itself announced, some- On this ground of Consciousness then, 
how or other, within this present room as the repository, storehouse, or conven- 
or chamber which I call my mind. That tide of all knowledge, all philosophers 
comets are at this moment pursuing take their stand — even those who end by 
their curves at mighty distances unseen explaining Consciousness itself as a 
from our Earth ; that there was a period temporary result or peculiarly exquisite 
when the Earth was a cooling mass of juncture of the conditions which it em- 
hot matter not yet habitable by organ- ploys itself in recalling and unraveling, 
isms known to us ; that there came a So far there is no difference among phi- 
later period when it was possessed by losophers, no division into schools, 
strange saurians and other animal forces Should any one attempt to set up as a 
now extinct ; that there once lived a philosopher on any other ground, it 
Julius Caesar ; that the Earth is a spher- could only be because he did not under- 
oid ; that there is an Australian Conti- stand the use of terms, 
nent — for any of these conceptions or 5. " But let us advance a step. What 



(1) Recent British Philosophy, p. 56. 



254 THE TRUE COSMICAL CONCEPTIONS'. [Ch. IV. 

358. The last paragraph quoted conducts us forward to the 
third variety of the Cosmological conception named above as 
The Elaborate, The True Cosmical, or The Ornate. With the 
discovery of the Philosopher, that his first Rational Perception 
is not to "be trusted implicitly, and that his very Senses deceive 
him, Philosophical Skepticism ensues, and he enters upon his 
long and weary task of answering satisfactorily the question : 
What is truth % Since Socrates, the Philosophic World has 
had no rest from this inquiry. When the whole subject is 
reconsidered, or radically studied, in this deep Speculative 
way, the Thinker arrives at Ms Cosmological Conception, 
which is the third variety in question. At this late day, and 
in the highest spheres of thought, the second form subsumes 
much of the character of the first in the composition of the 
third. Ferrier, for example, repugns the merely Rational 
Mind, as being no more the Man "himself than is his material 
body, and falls back upon the Ego, in the Actuality of its 
Experiences ', which, while in a sense the most remote from, is, 
in another sense, not unlike the Instinctual Conception. The 



is the origin of all those multitudinous difference of Psychological Theory where- 

ideas, notions, or informations which in, as I have said, we must look for the 

flutter through our Consciousness — first split among philosophers, and the 

which rise there, at our bidding or with- explanation of further discrepancies, 

out our bidding, in all sorts of combina- The history of Philosophy hitherto has 

tions, and out of which we construct our been mainly a struggle, varying in form 

knowledge or beliefs as to what has from age to age, but not in substance, 

been, or is, or is to be ? Whence come between two radically opposed Psycho- 

the ideas into our minds that we find logical Theories. 

there, and that constitute our intellectual 6. " According to one school or series 

stpck ? Is any portion of our knowledge of philosophers, hitherto, all our knowl- 

of a different origin from the rest, and edge, all our notions, all our beliefs, are 

of a different degree of validity in conse- derived solely from Experience. There 

quence of that different origin ? On this is a streaming into our minds, through 

question there has been a polar antagon- the senses, of multiform impressions from 

ism among philosophers since there were the external world, which are combined 

philosophers in the world. In nothing within the mind by laws of association, 

have philosophers, in nothing have men and are discriminated, classified, ana- 

at large, differed so essentially as in the lyzed, re-collected, grouped, and what 

answers they have given, knowingly or not, till they form the entire miscellany 

implicitly, to this question. Here is that of our facts, cognitions, and habits, and 



Ch. IV.] 



REALISE AND IDEALISE. 



255 



following Table presents here again the Parallel of the related 
Domains of Philosophy and Science. 



T-iVBLE 21. 



1. Cosmical Conception (1.0) 1 st . 

3. The Elaborate, True Cosmical, 
or Ornate (1.0)3. 

2. The Dialectical (1.0)2— c 1. 
1. The LnstdsCtital (1.0)1. 

Of these three varieties of the 
third shall first he pnrsned into 
more important are 1. Realism 



2. Sciento- Cosmology (1 .2) 1 st . 
Coxcretology, Corporology (3.). 

Abstractology (2.). 
Abstract-Concretology (1.). 

Cosmological Conception, the 
some of its subdivisions. The 
; 2. Constktjctive Idealism ; 



Commentary t, 358. 1. The Dialectic here is between Matter and 
Mind, furnishing the Natural Dualism of the Popular Mind. As Dialectic it 
goes back, however, to the Primitive Something and Nothing ; and thence to 
The Whole and The Parts ; and so, in fine, to Unism and Duism. 



even our highest principles, propositions, 
axioms, and generalizations. All that is 
in Man — all that he calls Truth (let it be 
even mathematical truth, or his highest 
notions of right and wrong, or any ideas 
he may have of beauty, or nobleness, or 
even Deity) — is but a deposit or induc- 
tion from the circumstances in which 
Man is placed. Had these conditions 
been different, the deposit would have 
been different. All truth, therefore, is 
contingent or historically arrived at. 
There is no such thing as innate or a 
priori truth, or direction to truth ; and 
any higher certainty that some truths 
may possess over others, is but the con- 
sequence of a wider, more perfect, and 
more frequently repeated induction. 
Such, more or less clearly recognized, 
avowe 1, and argued from, has been the 
theory of one school or series of thinkers 
since Philosophy be^an. It is usually 
called the Empirical theory, or the 



theory of Sensationalism. The former 
name (though it unfortunately has re- 
proachful associations) is only intended 
to imply what the philosophers in ques- 
tion avow, when they say that they own 
no other origin of our knowledge than 
Experience ; and the latter name only 
expresses what has also been admitted 
by the most thorough of those philoso- 
phers — to wit, that the assertion that all 
our knowledge originates in experience 
is tantamount to the assertion that it 
all comes into the mind through the 
channels of the senses. ' Nihil est intel- 
lectu quod non prius fuerit in sensu' 
(' Nothing is in the intellect which has 
not before been in the senses'), is the 
formula of this class of philosophers, 
propounded by some of themselves, and 
adopted by others in describing them. 
Another of their phrases is that the 
mind is to be conceived as originally a 
tabula rasa, or white paper, containing 



256 



THEIE ECH0S0PH1C ANALOGUES. 



[Ch. IV. 



3. Puke Idealism. These are the Philosophical Analogues 
of 1. Tellueology ; 2. Meteoeologt ; and 3. Ueanology 
Tab. 15, t. 278), respectively ; or jointly of Classiology, thus : 



T^BLE SS 



(Philosophical). Tlie Elaborate 
Cosmical Conception (1 . 0) 3. 

3. Puke Idealism (1 . 0) 3) 3. 

2. Constructive Idealism (1 . 0) 3) 2. 

1. Realism (1.0)3)1. 



(Echosophical). Con- 
cretology (3.). 

Uranology (3)3. 

Meteorology (3.) 2. 

Tellurology (3-)L 



359. Tellueology answers, here, to Realism, and is collect- 
ively a "branch of Classiology, representing the Earth or 



no characters whatever, but receiving 
whatever is inscribed upon it wholly 
from without * 

7. " To this view, however, there has 
been, on the part of other philosophers, 
a continued opposition. There have 
always been philosophers who main- 
tained that there is another source of 
our knowledge than Experience or Sense 
— that there are Notions, Principles, or 
Elements in our Minds which could never 
have deen fabricated out of any amount 
of Experiences, hut must have been bedded 
in the very structure of the mind itself. 
These are necessary Beliefs, a 
priori Notions, innate Ideas, Consti- 
tutional Forms of Thought, Truths which 
we cannot but think. 

8. " There have been various forms of 
this doctrine, some of them confused and 
mystical enough. But amid all the 
diversities there is recognisable a com- 



mon Psychological Theory, contradictory 
of that of Sensationalism. It is known 
as the theory of a priori ideas, neces- 
sary beliefs, or, latterly, as the theory of 
Intuitionalism or Transcendentalism. By 
this last name is implied the supposition 
that there are elements of knowledge 
the origin or reason of which transcends, 
or lies beyond the horizon of historical 
conditions." (1). 

III. The Ontological Faith. 

9. "Mind or Consciousness, whatever 
it may be, is that Organism[us] in the 
midst of all things, through which all our 
Knowledge of all things must come. 
Philosophers, therefore, may make a 
study of that; and they have done so 
under the name of Psychology. Round 
this Organism[us], however related to 
it, is the vast and varied Cosmos, or 
phenomenal and historical Universe, 



(*) " The objection to the word Sensationalism, as defining the theory of the resolvability of all 
Truth, or Knowledge or Faculty, into Experience, is that some who hold the theory would repudiate 
such a name for it. The objection to the name Empiricism is, that it imports mere popular prejudice 
into a philosophical question, by calling up associations with the word ' Empiric,' as used in an oppro- 
brious sense. As Mr. Mill has used the adjective ' Experiential' as unexceptionally conveying the 
meaning for which a word is sought (Article on Comte, in Westminster Review, April, 1865), perhaps 
the substantive Experientialism, though crude to the ear, might be brought into use." 

(1) Recent British Philosophy, pp. 34, 40. 



Ch. IV.] 



SUBDIVISIONS OF EEALISM. 



257 



Ground as contrasted with the Superior Cosmical Strata. But, 
this same Ground reappears distributwely as the Mineral, Vege- 
table, and Animal^Krtigdoms. In this regard it is Regnol- 
ogy, a lower division of Concretology, than Classiology, 
entire. Regnology then corresponds to 1. Materialism, 
which re-echoes to The Mineral World in the Scientific Do- 
main, as the Ground or Gross Solid Substratum of Conception ; 
2. Natural Realism, allied with The Dialectical Cosmological 
Conception, or Natural Dualism (Tab. 21, t. 358). This echoes 
to the Tree and the Vegetable Woeld ; growing upward to 
the Light, the Spiritual Tendency, and downward, by its roots, 
to the Earth, the Material Tendency or Half of the Conception. 



which the Organism [us] reports to us as 
hung in Space, and voyaging through 
Time. Philosophers may make a study 
of that; and such a study would be 
Cosmology. But, beyond this whole 
phenomenal Universe or Cosmos, which 
has the Mind of Man in its midst, it has 
been the passion of Philosophy to assert 
or speculate a Transcendent Universe, or 
Empyrean of Tilings in themselves, of Es- 
sential Causes, of Absolute or Noumenal, 
as distinct from Phenomenal Existence. 
"What enspheres the Cosmos, what sup- 
ports it, of what absolute reality under- 
neath and beyond itself is it significant, 
of what Absolute Meaning is it the ex- 
pression, the allegory, the poem ? 

10. " May not the entire Phenomenal 
Cosmos, hung in Space, and voyaging 
through Time, be but an illusion — and 
this, whether we consider it to be, with- 
in itself, a play of Matter alone, or of 
Spirit alone, or of both Matter and Spirit ? 
If we feel that it is not, on what warrant 
do we so feel ? In what tissues of facts 
and events, material or moral, in this 
Phenomenal Space-and-Time World shall 
we trace the likeliest filaments of that 
golden cord by which we then suppose 
it attached to a World not of Space and 



Time; and how shall we, denizens of 
Space and Time, succeed in throwing the 
end of the cord beyond our Space-and- 
Time World's limits ? Is the Cosmos a 
bubble? Then, what breath has blown 
it, and into what Empyrean will it re- 
melt when the separating film bursts ? 
Asking these questions in all varieties of 
forms, Philosophy has debated the possi- 
bility of an Ontology, or Science of 
Tilings in themselves, in addition to 
Psychology and Cosmology. These two 
are sciences of the Phenomenal [The 
Relative], but that would be a Science 
of The Absolute. It would be the high- 
est [the lowest] Metaphysic of All ; and 
indeed, in one sense, the only science 
properly answering to that name. It 
would be the Science of The Super- 
natural. Can there be such a science ? 
A question this which seems to break 
itself into two — Is there a Supernatural ? 
and, Can the Supernatural be known? 
It is the differences that have shown 
themselves among philosophers in their 
answers, expressed or implied, to these 
questions, that I have in view under the 
name of their differences in respect to 
Ontological Faith." (1). (t. 346). 



(1) Recent British Philco^hy. Mnpson, rn. TO-TO, 



253 CONSTRUCTIVE AST) PURE IDEALISM. [Ch. IV. 

3. Yital Realism or Trinal Realism, wliicli considers 
Matter and Mind as equally void factors of the Cosmos apart 
from a third which is the Observing Eq# #p the Me. This is 
the Cosmical conception of Ferrier jast noticed (t. 358; 
Table 20, t. 355). The following Table completes this view : 

T^ZBHiE S3. 

(Philosophical) Realism (1.0) 3) 1. (Echosophecal) Begnology (30 1* 

3. Vital Realism (1 . 0) 3) 1) 3 rd . Aptqlalogy (3 . ) 1) 3 rd . 

2. Natural Realism (Dual) (1 . 0) 3) 1) 2 nd . Vegetalogy (3 .) 1) 2 ad . 
1. Materialism (1 . 0) 3) 1) 1 st . Mineralogy (3 . ) 1) 1 st . 

360. Constructive Idealism ( 1.0 ) 3) 2 echoes to Meteor- 
ology, which repeats Vegetalogy as (3.) 2) 2 nd , must repeat 
(3.) 1) 2 nd . The " vicarious assurances, representations, or 
nuntii of real unknown objects," (a. 4, t. 366) intervening be- 
tween the Real Outer and Lower "World and the Interior and 
Higher Mind of the Observer, echo, in the Domain of Philo- 
sophy, to the Region of Mid-air, between Earth and Heaven, 
and to the " Signs and wonders," of which that region is the 
arena of display ; and hence to Meteors and their attendant 
Phenomena, the Subject-matter of the Science of The Weather, 
in the External or Objective Domain. 

361. Pure Idealism echoes, in this sense, to Uranology. It 
is the Universe looked down upon from the heights of Heaven. 
It is the World of Matter projected from the World of Mind ; 
the World of Matter as a World of TJltimates or outward Re- 
sults, or Effects, from a Spiritual Subjective World, which is 
a World of Causes. This Spiritual World is predominantly 
Heaven, and Pivotally or Centrally vithin Heaven, and yet, 
in a sense, himself 'the whole of Heaven, is the Lord God, from 
whom, therefore, all things are. Such is, at least, the Cosmo- 
logical Conception of Swedenborg, the most elaborate by far 
of the Pure Idealists. The Material World, he adds, repeats 



C- T ~] THE SELF-CONSCIOUS EGO. 259 

or corresponds to the Spiritual World as an Effect to its Cause. 
Tulk, following out more logically, and somewhat less mys- 
tically, the Principle of Swedenborg, affirms very intelligibly 
the Unity of Law, hence resulting, .between the two Worlds, 
and by consequence, throughout the Universe. This is also 
meant by " The Universal Unity" of Fourier. 

362. But Consciousness or The Conscious Ego, says 
Ferrier, is TJie Man, triumphing over both Matter and Mind. 
This is virtually ascending from the Heaven of Mind above the 
Earth of Matter and the Meteoric region of " Representations" 
between them, to the God within the Heaven. Ferrier makes, 
indeed, of this Individual Consciousness, a real God, first 
Self -Creative, and then Governing over the Natural Manifesta- 
tions of Mind, as well as over the Outward World of Matter. 
The striking and pregnant position of this earnest and astute 
philosopher, upon this point, is well put in the following 
extract ; (Read, for Consciousness, Self-Consciousness) : 

363. " It is here objected that unless these states of mind 
existed, Consciousness would never come into operation, and 
that, therefore, it falls to be considered as dependent upon 
them \ In this objection the premises are perfectly true, but 
the inference is altogether false. It is true that man's Con- 
sciousness would not develop itself, unless certain varieties of 
sensation, reason, etc., became manifest within him ; but it 
does not by any means follow from this that Consciousness is 
the natural sequent or harmonious accompaniment of these. 
The fact is, that Consciousness does not come into operation in 
consequence of these states, but in spite of them ; it does not 
come into play to increase and foster these states, but only 
actively to suspend, control, or put a stop to them. 

364. "This, then, is the reason why Consciousness cannot 
develop itself without their previous manifestation; viz., 
because, unless they existed, there would be nothing for it to 
combat, to weaken, or to destroy. Its occupation or office 
would be gone. There would be nothing for it to exert itself 



260 HEKRY JAMES 0^ SWEDESTBOBG. [Cn. IV. 

against. Its antagonistic force, not having been given, there 
would be no occasion for its existence. This force (the power 
existing at what we call the mental pole), does not create Con- 
sciousness, but as soon as this force comes into play, Con- 
sciousness creates itself, and, by creating itself, suspends or 
diminishes the energy existing at that pole. This fact, show- 
ing that Consciousness is in nothing passive, but is ab origine 
essentially active, places us upon the strongest position, which, 
as philosophers fighting for human freedom, we can possibly 
occupy ; and, it is only by the maintenance of this position 
that marts liberty can ever be philosophically vindicated and 
made good. In truth, possessing this fact, we hold in our 
hands the profoundest truth in all Psychology, the most awful 
and sublime truth connected with the nature of man." (1). 

365. But now comes James, also expounding Swedenborg, 
and avers that the only Absolute Conscious Ego is God ; that 
the merely Individual Human Consciousness is not in any 
sense original ; that it is purely phenomenal and derived; 
that it is created by The Absolute, or emanates from God, 
and is, in itself, absolutely Nothing. It is made to appear to 
itself as Something; as, indeed, self-existent and free in a 
sense which founds a moral responsibility, but that in very 
truth God is " All in All." He gives a seeming Self-hood to 
the creature, where, in fact, a real Self-hood is impossible. 
Time and Space are the constitutional conditions of this Indi- 
vidual and Dramatic Consciousness, but have no existence for 
the Absolute Consciousness. (2). This is the acme of Pure 
Idealism, and here we must stop for the present. This is the 
highest domain of Speculology, and may occupy our attention 
most specially, at some other time. 

366. An excellent condensed account of these several varie- 
ties of the Cosmical Conception of Philosophers (Table 22, 



(1) Ferrier's Greek Philosophy and Remains, Vol. II., p. 79. 

(2) Substance and Shadow, passim, and other Works, by Henry James. 



Cn. IV.J 



THE POSITA-NEGATIVE DIFFERENCE. 



2G1 



t 358, and Table 23, t. 359), except Vital Realism, is given by 
Masson, as erritomized and arranged by him from Sir William 
Hamilton. With these he includes Nihilism, and Pantheism 
or Absolute Identity, to which we will in the next place give 
our attention. This account of these (six) Cosmological Con- 
ceptions by this writer I have extracted and thrown into the 
Annotation, to which for further elucidation the reader is re- 
ferred, a. 1-7. 

367. We arrive now at a very important point in this investi- 
gation. It will have been observed that all the Clefs denoting 
the Distribution of Philosophy (INaturo-Metaphysic) have 
always, prefixed to them, the Pre-clef (1.0), while, in respect 
to Echosophy, (Science), the (1.2), which answers in a general 
sense to the (1.0), breaks up into its own constituents, as 
(1.), (2.), (3.), for the first subdivisions, and that hence the 
(1.2) is not requisite as a prefix to them. All of this has 
a deep significance. The Sub-clefs under (1.0), as (1.0) 1 st , 
for instance, correspond, with the Lowest basis of Echo- 
sophic Distribution; but Metaphysical Analysis sinks the 
Shaft of Investigation to a lower level than any which is dis- 
tinctively known in Objective Science; ( — although instinct- 



Annotation t. 366. 1. "There is 
the system of Nihilism, or, as it may be 
better called, Non-Substantialism. Ac- 
cording to this system, the Phenomenal 
Cosmos, 'whether regarded as consisting 
of two parallel successions of phenomena 
(Mind and Matter), or of only one (Mind 
or Matter), resolves itself, on analysis, 
into an absolute Nothingness, — mere 
appearances with no credible substratum 
of Reality ; a play of phantasms in a 
void. If there have been no positive or 
dogmatic Nihilists, yet both Hume for 
one purpose, and Fi elite for another, have 
propounded Nihilism as the ultimate 
issue of all reasoning that does not start 
with some a priori postulate. 



2. "There is the System of Material- 
ism, or Materialistic Realism. According 
to this system, a certain sum-total of real 
existence is assumed as underlying the 
conscious succession of ideas, but the 
seeming dualism or co-ordinate independ- 
ence of two worlds, one of Mind, and the 
other of Matter, is got rid of by suppos- 
ing Matter to be the primordial unity, 
and Mind to be, or to have been, educed 
from it. There have been avowed Ma- 
terialists among Philosophers, of whom 
Hobbes is an early English example. 
But many have been called Materialists, 
who have really not been such ; ndr, if 
we consider the contradictory varieties 
of thought which may exist within one 



NIHILISM AND ABSOLUTE IDENTITY. 



[Ch. IV. 



ively there is an echo from this deeper deep, within the Scien- 
tific Domain) ; and it is into this lower department of the sub- 
ject, that we are now to reenter, for we were already there 
when we previously discriminated the Primitive Something 
from the Primitive Nothing, (t. 115). 

368. We re-enter this domain, now, by analyzing the Meta- 
physical Pre-clef (1.0), or, in Logical Order (0.1), into the 
Parts of its own Constitution. The zero (0.) denotes the In- 
determinate Nothing, whence (~) maybe chosen as the Clef 
for that one of the two Additional Cosmological Conceptions, 
which is known as Nihilism (a. 1, t. 366), from the Latin Nihil 
or Nil, Nothing. The Clef (~)1, will then denote the remaining 
and exactly opposite one, called Pantheism, or, more strictly, 
Absolute Identity (a. 7, t 366). It is of these two concep- 
tions that Masson says, when introducing them : " That they 
bring considerations into the classification, he thinks, which 
are not exclusively Cosmological" We shall see presently 
how this is so. 

369. Of these two Exceptional Cosmological Conceptions, 
this writer elsewhere gives us the following explicit account. 



apparent drift of speculation, ought the 
name, while odium attaches to it, ever 
to be applied to any one without his own 
permission. 

3. " There is the System of Natural 
Realism, or Natural Dualism. Accord- 
ing to this system, while Mind or Spirit 
is regarded as an undoubtedly real es- 
sence, or substance, or energy of one 
origin or nature, the extended Material 
World in the midst of which this Mind 
or Spirit seems to find itself, and with 
which it seems to have commerce, is also 
assumed as a distinct reality, and not as 
a distinct reality of some highly removed 
sort, acting upon us illusively through 
mediate signs and impulses, but as act- 
ually very much that solid and substan- 
tial world which we get at through our 
senses. There have been varieties, how- 



ever, cruder and finer, of this Natural 
Realism. What do mankind in general 
believe ? They believe that the material 
world is exactly and in every respect the 
world which our senses report to us as 
external to ourselves. They believe that 
the rocks, the hills, the trees, the stars, 
that we all see, are not mere hieroglyph- 
ics of a something different from them- 
selves and from us, but are really what 
is there. That outer vastness of space in 
which orbs are shining and wheeling is 
no mere representation or visionary alle- 
gory of something ; it is the thing itself. 
This is, and always has been, the popu- 
lar belief of mankind in general. All 
mankind may, therefore, be described, 
generally, as Natural Realists. But, 
strange to say, Natural Realism has been 
the system of .but one or two modern 



Ch. IV.] HEGELIANISM. 263 

"There has been a drift leftwards, through Materialism or 
Materialistic Realism, towards Nihilism, or the Conception 
of an ultimate Nothingness, or, if the expression is preferred, 
the resolute Non-Conception of any ultimate anything. There 
has similarly been a drift rightwards, through more and more 
reiined varieties of Idealism, towards the notion of Absolute 
Identity, or an eternal real Oneness of Subject and Object, of 
which all the vast cosmical periodicities from Nebula to Ne- 
bula, or whatever may be the terms, are to be conceived as 
living pulsations." (1). 

370. But, as between the Something and the Nothing there 
arises the idea of Limit, (t. 120). It was here that Hegel fixed 
his attention, and from this view of the inmost constitution of 
Being he elaborates still another Cosmical Conception. This 
is brilliantly introduced and characterized by Masson as fol- 
lows. Referring to this divergency on the right and left to 
Nihilism and Absolute Identity, respectively, he says : " Well, 
was anything more to be done % It seems difficult to conceive 
that anything remained to be done. One might run back- 
wards and forwards among the six schemes, (a. 354), returning 



philosophers — among whom Reid is not, with the crude popular belief, call 

named as a type. Nay, more, among- th£ whole apparent external world of 

these philosophers it is not the popular sights, sounds, tastes, touch, and odors, 

form of the belief that is entertained, the real world that would be there 

Mankind in general suppose sweetness, whether man were there or not ; but it 

ohrillness, color, etc., to be qualities in- descries in that apparent world a block 

herently belonging to the objects to or core, if I may so say, which would 

which they are attributed, while the have to be thought of as really existing, 

philosophers who are Natural Realists even if there were swept away all that 

admit that at least these so-called ' sec- consists in our rich physiological inter- 

ondary qualities' of objects have no actions with it. 

proper outness, but are only physiological 4 " There is the system of Constructive 

affections — affections of the organs of Idealism. It may be so called to distin- 

taste, hearing, sight, etc., produced by guish it from the more developed and 

particular objects. Thus the Natural extreme Idealism presently to be spoken 

Realism of philosophers is itself a con- of. According to this system, we do not 

Biderable remove from the Natural Real- perceive the real external world imme. 

ism of the crude popular belief. It does diately, but only mediately — that is, the 



(1) ttecunt British Philosophy, p. 226. 



284 



HEGELIANTSM. 



[CH. IV. 



from Nihilism or from Absolute Identity centrewar&s : but, 
either to leap off Nihilism on the one hand, or to leap off Ab- 
solute Identity on the other, was a feat apparently beyond all 
rational gymnastic. Well, but what if the two extremes 
could be united \ What if a logical bridge could be thrown 
at once from Mhilism to Absolute Identity, overspanning all 
the intermediate systems % What if the mind could be hung 
as a pendulum, necessarily taking the exact arc from Mhilism 
to Absolute Being in its easy swing, so that one swing of it, 
one single act of thought, should actually receive, apprehend, 
nay, repeat and represent, that vast cosmical beat of Period- 
icity, from Nothing to completed Being, and from completed 
Being back to Nothing again % 

371. u At such a suggestion we Britons naturally feel un- 
easy. We would rather not have our minds swung so ! ' For 
any sake, don't,' we cry ; ' we haven't been accustomed to it, 



objects which we take as the things 
actually perceived are not the real ob- 
jects at all. but only vicarious assurances, 
representatives or nuntii of real unknown 
objects. The hills, the rocks, the trees, 
the stars, all the choir of heaven ajjd 
earth, are not, in any of their qualities, 
primary, secondary, or whatever we 
choose to call them, the actual existences 
out of us, but only the addresses of a 
' Something' to our physiology, or educ- 
tions by our physiology out of a ' Some- 
thing.' They are all Thoughts or Ideas, 
with only this peculiarity involved in 
them, that they will not rest in them- 
selves, but compel a reference to objects 
out of self, with which, by some arrange- 
ment or other, they stand in relation. 

5. " Difficult as this system may be to 
understand, and violently as it wrenches 
the popular common sense, it is yet the 
system into which the great majority 
of philosophers in all ages and coun. 
tries hitherto are seen, more or less dis- 



tinctly, to have been carried by their 
speculations. While the Natural Real- 
ists among philosophers have been very 
few, and even these have been Realists 
in a sense unintelligible to the popular 
mind, quite a host of philosophers have 
been Constructive Idealists. These might 
be farther subdivided according to parti- 
cular variations in the form of their 
Idealism. Thus, there have been many 
Constructive Idealists who have regarded 
the objects rising to the mind in exter- 
nal perception, and taken to be repre- 
sentative of real unknown objects, as 
something more than modifications of 
the mind itself — as having their origin 
without. Among these have been 
reckoned Malebranche, Berkeley, Clarke, 
Sir Isaac Newton, Tucker, and possibly 
Locke. But there have been other Con- 
structive Idealists, who have supposed 
the objects rising in the mind in exter- 
nal perception to be only modifications 
of the mind itself, but yet, by some 



Ch. IV.] 



HEGELIANISM. 



265 



Absolute Oneness, if you please, or Nihilism, if you please ; 
we should not so much mind which ; but who can live on a 
shuttle between them V Yet this is precisely what he whom 
his admirers regard as the last of the world' s great metaphysi- 
cians, tells us we must do, and, indeed, are doing every mo- 
ment, whether we know it or not. And who is .he ? Hegel, 
the terrible Hegel, the brain-benumbing Hegel — on scraps of 
whose doctrines modern Germany is said to have been living 
for forty years, but whose entire system no German soul, even, 
is believed to have yet fathomed or got round ; who himself 
said, after his system had been before the world for a sufficient 
time, and hundreds had been doing their best with it, ' There 
is only one man living that understands me, and he doesn't.' 
What Hegel gave to the world, as principally wanted, and as 
the foundation for all else, was a new Logic, or Science of the 



arrangement, vicarious of real unknown 
objects, and intimating their existence. 
Among such have been reckoned Des- 
cartes, Leibnitz, Condillac, Kant, and 
most Platonists. The general name 
'Idealists,' it will be seen, properly 
enough includes both the classes as dis- 
tinct from the Natural Realists, inasmuch 
as both classes hold that what the mind 
is directly cognizant of in external per- 
ception is only ideas. But, inasmuch as 
these ideas are held by both classes, 
though under divers hypotheses, to refer 
to real existences beyond themselves, 
and distinct from the perceiving mind, 
the thinkers in question may also prop- 
erly enough be called Realists or Dual- 
ists, though not 'Natural' Realists or 
Dualists. They occupy a midway place 
between the Natural Realists and- the 
Philosophers next to be mentioned. 

6. " There is the system of Pure Ideal- 
ism, which abolishes Matter as a distinct 
or independent existence in any sense, 



and resolves it completely into Mind. 
Though this system is named in the 
scheme, for the sake of symmetry, and 
as the exact antithesis to Materialism, it 
is difficult to cite representatives that 
could be certainly discriminated from 
the merely Constructive Idealists just 
mentioned on the one hand, and from 
the School of Philosophers next follow- 
ing on the other. Fichte is, perhaps, the 
purest example. [Swedenborg, Tulk]. 

7. " There is the system of Absolute 
Identity. According to this system, 
Mind and Matter are phenomenal modi- 
fications of one common Substance. The 
whole Cosmos, both of Matter and of 
Mind, is referred to a one Absolute En- 
tity, of which it is to be conceived as 
but the function, activity, manifestation, 
or forth-rushing. This system, it will 
be noted, is at the opposite extreme from 
Nihilism. It is the system of Spinoza, 
and also, though with a difference, of 
Schelling. (1). 



25 



(1) Recent British Philosophy, pp. 61-87. 



266 HEGELIA3TSM. [Ch. IV. 

necessary laws of Thought ; and in this Logic the foundation- 
principle was the identity, the inseparability , in thought, of the 
idea of Being and the idea of Nothing. The most abstract 
thought of man, that in which he ends by the most intense 
effort of reason, is the idea of pure Being ; and in every way, 
this idea is the same as the idea of pure Nothing ; and each 
merges into the other necessarily ; and both are forms of one 
combining idea, the idea of Becoming, (a. 31, t 204 ; t. 385). 
And tills alternation between the idea of Nothing and the idea 
of Being, through the idea of Becoming, is the law of every 
thought that man thinks or can think. Every thought is a 
poise, a beat, a pulsation, between the two contradictions, 
comprising them both in one organic act as inseparable, 
though distinguishable. And this law of Thought is also the 
law of Being ; and Logic, which is the science of Thought, is 
also the science of Being. Logic and Metaphysic are iden- 
tical. What takes place in every thought, also takes place in 
every fact. ' Nowhere in Heaven or in Earth is there anything 
that contains not both these — Being and Nothing. ' And, 
on the largest scale, with respect even to the vast cosmical 
periodicity itself, the entire rounded object of the cosmological 
conception, the same, according to Hegel, if I understand him, 
is the desired explanation. The Universe is a thought, a beat, 
a pulse, of the Absolute Mind. The apprehension of the 
logical law of this thought constitutes our Metaphysic, and 
again this Metaphysic re-appears as the Logic of our own 
minds, and of each of their minutest acts. In the minutest 
act of our minds is the same Secret — Logical, Physical, 
Metaphysical — as in the entire Universe ! 

372. " Of course, we by no means see the Complete Hegel in 
this speculation, even if it has been rightly stated. It is only 
the most abstract form of that one special principle, the leaven 
of which threw German Philosophy, as received by Hegel from 
Kant, through Fichte and Scheliing, into a new universal fer- 
ment. Hegel had his philosophy of Nature, his philosophy of 



Ch. IV.] THE ABSOLUTE DIALECTIC. 267 

History, his philosophy of Art, his Politics, etc., in addition to 
his Logic, but declared to be in consistence with it. He had 
also his Theology, winch he discriminated from the Pantheism 
of the mere Identity- System as it had remained in Schelling's 
hands. By the new Hegelian law of the pendulum-movement 
of the mind between Nothing and Being, it was not Pantheism, 
but a theology much more at one with the common theology, 
that was necessitated. And, in point of fact, most of the recent 
religious developments of Germany, orthodox and heterodox, 
Catholic and Protestant, Straussian and Anti-Straussian, refer 
themselves to Hegelianism. A tincture of Hegel has also ap- 
peared, with various effects, in the most recent speculative lite- 
rature of France. It is, I think, a later influence in the French 
mind than that of Cousin, or that of Comte. I trace it in the 
writings of Proudhon, if not in those of Renan." (1). Mr. Mas- 
son concludes by a notice of a recent work in England, by Mr. 
James Hutchinson Sterling, entitled: The Secret of Hegel; 
being the Hegelian System in its Origin, Principle, Form, 
and Matter. 

373. For this Cosmological Conception of Hegel, planted on 
the Limit and the Interlocking between Mhilism (Nothing) 
and Absolute Identity (the Pure Something, or the Absolute 
One, or 1 = All), the Special Universological Clef 1 = may 
be adopted ; (or in the Logical Order = 1). His own precise 
formula for this basic idea of his system is, as we have seen, 
the precise equivalent of this, namely Something = Nothing, 
(t. 120). As a technicality this Conception may be denomi- 
nated The Absolute Dialectic. The first Subdivisions of 
Hegel's System of Philosophy arising out of this conception 
are then indicated as follows. The further Subdivisions the 
student can readily extend at his leisure. (2). 



(1) Recent British Philosophy, pp. 227-230. 

(2) Consult Morrell's History of Philosophy for a well-digested and extensive Tabulation of Hegel's 
Distribution of the Sciences. 



268 "THESIS," "ANTITHESIS," AND "SYNTHESIS." [Ch. IV. 

TABLE 24. 

Mind (1 = ) 3 — ( = Man). ) 

[t. 10, 11. 

Logic (1 = ) 2 — ( = Science). ) 

Natuke (1 =0)1. 

374. Through the Vibratory character of the Limitary Con- 
ception, that of Hegel's Equation "between the Something and 
the Nothing, we are carried over into a double connection 
with Domains beyond the Sphere of Naturo-Metaphysic, which 
we have now been engaged in investigating since the introduc- 
tion of Table 18 (t. 347). We are first led into connection with 
the Second branch of Cosmical Conception, The Dialectical 
(1.0)2, Table 22, (t. 358). It was the Elaborate or Ornate 
(1 . 0) 3, which we have been considering. We are, in the next 
place, led into connection with Sciento-Philosophy having 
the Clef 1.1, and also having an Antithetical and Dialectic 
character of its oion sort. Let us, for the present, consider 
The Dialectical Form oe the Cosmical Conception 
(Tab. 22, t. 358) ; and first let us determine, more precisely, 
the meaning of the term Dialectical. 

375. We recur to 1 ; in the sense in which, in accordance 
with what has been said (t. 115), this Clef denotes the Primi- 
tive Something and Nothing (The Positive and Negative Prin- 
ciples of Being). Hence it relates to the Dialectic — the 
change from side to side, the walk or waddle — of Development, 
throughout the entire Universe. 

376. The portion of the basis of the Doctrine of Hegel which 
he derived from Fichte consisted of the doctrine called Thesis, 
Antithesis and Synthesis. These, applied to the Some- 
thing, the Nothing, and Existence thence derived, are as 
follows : The Something is Thesis, from the Greek tithemi, 
I put ; that which is first put or laid down ; that, at least, to 
which the attention is primarily directed. The Nothing is 
then the Anti-tliesis (anti, opposite, counter, over- 



CiL IV.] INTERCHANGE OF "THESIS" AND "ANTITHESIS." 269 

against) ; that which is contrasted with the Thesis, and which 
counterparts, while it opposes it. The Synthesis (syn or sun, 
together, with,) is then the Composity or united resultant 
of the former two, — the Thesis and the Antithesis. This is 
given as the Norm or Pattern of the Constitution of Being 
-universally, as also of the Order of Development. 

377. There is in this doctrine a crude and limited apprehen- 
sion of the riper doctrine of Unism, Duism, and Trinism 
(t. 126) ; but disconnected with the Orderly Series of Number 
it proved a barren, non-developing idea, interesting as a specu- 
lation of Philosophy, but virtually useless as a working Prin- 
ciple of Science. Still, as a branch or special aspect of the 
Omnipresence of Unism, Duism, and Trinism, it deserves to 
be clarified, elucidated, defined, and enlarged. 

378. Observe, in the first place, that what is taken as Anti- 
thesis in any Conjuncture of the Aspects of Being, may, in 
turn, be treated as Thesis, in which case the previous Thesis 
assumes the position of Antithesis. This is a shifting merely 
from the Natural to the Logical Order, — a Terminal Con- 
version into Opposites, in this respect. For instance, if we 
take the Globe, or all Globes, (Matter) as the Something, and 
hence as Thesis, and vacant Space as the Nothing, and hence 
as Antithesis, we proceed in an order of Thought which makes 
Matter primitive, and the Containing Space secondary and 
accessory. Let us represent this conception by the Clef 1 ; 0. 
But we may proceed in the counter-order. We may well con- 
ceive and insist that Space, as a place in which to be, must be 
prior to Matter, as the thing which is within the Space. This 
is, indeed, the Logical necessity, while in Nature it is true that 
Space falls into the secondary or more unimportant position. 
Put for the Logical Order the Inverse Clef ; 1. The mere 
Negative Realm of Space is the Domain, par excellence, of the 
Cut-up of Science, especially of Mathematical Thinking. The 
Two Orders here involve, therefore, by analogy, the whole ques- 
tion of precedence, as between Nature and Science (t. S ; 11), 



270 THET, ANTITHET, SYNTHET. [Ch. IV. 

between Arbitrism and Logicism (a. 6, c. 32, 1. 136; t. 357), and 
between scores of analogous antithetical pairs of the Aspects or 
Principles of Being. 

379. Observe, in the next place, that the use here made of 
these terms, Thesis, Antithesis, and Synthesis, in accordance 
with the usage of the metaphysicians, is inaccurate and con- 
fusing. An Additional Discrimination is wanted. They are 
applied, as terms, to the Aspects treated as Objects of which 
Existence is composed, — including Existence itself, as com- 
pleting the scale. For instance, if the Left Side-Half of the 
Body be taken as Thesis, the Right Side-Half is then the Anti- 
thesis, and the Wholeness of the Body, as composed of these 
two, is the Synthesis. But, Antithesis and Synthesis are also 
used, non-technically, and far more frequently and correctly, 
for two aspects of the Intervening Relation between the two 
given Entical Aspects or Objects. The Antithesis between 
the two Side-Halves of the Body, in this sense, is their Stand- 
ing-asunder (Polar Antagonism, t. 125 — real or in idea), 
and their Synthesis is their Recombining or Putting-together 
subsequently (in seeming) to their Analysis, (which Putting- 
together, as it is really a perpetual Phenomenon, in regard to 
the Prime Elements of Being, is The Inexpugnability op 
Pkime Elements, 1 123). To these expressions I have added 
Synstasis for the state prior to Analysis. (Tab. 12, t. 211). 

380. Let us reserve, therefore, this trio of Terms — Synstasis, 
Analysis, Synthesis — for these essential discriminations of 
the Interior Constitution of the Intervening Relation itself. 
We require, then, to reconstitute the other Trio, which we are 
to employ in the meaning of the Metaphysicians, that is to 
say, for the two Termini, (Ends, or Sides, or Side-Halves,) 
between which the Relation occurs, —plu s their Totality as a 
Third term. For these let us say Thet or Thesis for the First 
("Thesis"); Antithet for the Second ("Antithesis" — the 
Opposite End or Side, whether Aspect, Principle, or Object) ; 
and Synthet for the Third (" Synthesis") — the Resultant 



Ch. IV.] 



DIALECTICAL COSMICAL CONCEPTION. 



271 



Composity or Wholeness. The following Diagram will suffi- 
ciently illustrate these two sets of discrimination, c. 1-3. 



Diagram !N" o . V 



PANTOTHET. 




Pro- /If thet. 



381. It is this which I have denominated The Dialectical 
Cosmical Conception, and which echoes, in Philosophy, to 
Absteactology, in Science (Tab. 21, t. 358. It accords with, 
and repeats, the Natural Dualism, or Natural Realism (1 .0)2, 



Commentary t. 380. 1. I can best illustrate the effort to apply the old 
philosophical discrimination of this kind within domains of Positive Science, 
by quoting from Coleridge. His tables are inverted to agree with my plan. I 
add in brackets my own modification of his terms. 

1. Parts of Speech — Grammar. 
2. " There are seven parts of speech, and they agree with the five grand and 
universal divisions into which all things finite, by which I mean to exclude the 
idea of God, will be found to fall ; that is, as you will often see it stated in my 
writings, especially in the Aids to Reflection (p. 170, 2nd Ed.). 

Synthesis [Synthet.] 5. 
Thesis [Thet,] 2. Mesothesis [Mesothet.] 4. Antithesis [-thet.] 3. 
Prothesis [Prothet.] 1. 



272 INTEECHANGE OF VIEW. [Ch. IV. 

of Masson, in the general fact of its bifurcate or dual charac- 
ter ; hut must not he confounded with it, as that is the Ana- 
logue of the Vegetable Kingdom or the Tree (t. 359). It is 
in respect to Dialectic generally that we need to erect into 
Formulas of Universology the two opposite descriptive ex- 
pressions 
Antithetical Reflection, and Balanced Vibkation. 

382. This relation of Antithesis, or of Antithetical Re- 
flection, as of a man viewing himself in a glass, and of 
Balance coupled with Movement or Reciprocal Inter- 
change of the point of view, may occur as between the two 
Worlds of Matter and Mind ; as between the Conscious Ego, 
as Subject, and those two Worlds conjointly, as Object ; as 
between Cause and Effect in a Series or Order of Events, or as 
between any Couple of Partner-elements or Principles, stand- 



Conceive it thus: 1. Prothesis, the Noun- Verb, or Verb-Substantive, I am 
which is the previous form, and implies identity of being and act. 2. Thesis, 
the Noun ; 3. Antithesis, the Verb. Note : — each of these may be converted ; 
that is, they are only opposed to each other. 4. Mesothesis, the Infinitive 
Mood, or the indifference of the Verb and the Noun, it being either the one or 
the other, or both at the same time, in different relations. 5. Synthesis, the 
Participle, or the Community of the Verb and Noun, — being and acting at once. 
Now modify the Noun by the Verb, that is, by an act, and you have, 6. The 
Adnoun or Adjective. Modify the Verb by the Noun, that is by being, and you 
have, 7. The Adverb. (1). 

2. Theology. 
3. "In the Trinity there is, 1. Ipseity; 2. Alterity; 3. Community. You 
may express the Formula thus : 

The Spirit = Synthesis [Synthet.] 
The Father = Thesis [Thet] The Son = Antithesis [Antithet.] 

God, the Absolute Will or Identity 
Prothesis" [Prothet. (2). 

I would suggest here, for the better carrying out of his own idea, this altera- 
tion: The Spirit = Mesothesis, and the Triune Godhead = Synthesis [Meso- 
thet and Synthet]. All Aspects are Pantothet. See Diagram in the Text. 



(1) Coleridge's Table Talk, Vol. I. p. 64. (2) Ibid., p. 72. 



Ch. IV.] BECOMING ; ARISING AND DEPARTING. 273 

ing or moving side-lby-side of each other ; between, in fine, 
Analysis and Synthesis themselves as Thet and Antithet within 
the Interior Constitution of a delation, even ; and, hence, 
especially, between the primitive Something and Nothing as 
constituents of the very conception of Being. 

383. The mere Static Conception of the Oppositeness of these 
two factors, the Something and the Nothing, is expressed by 
the Hegelian Equation between them. This is the basis. But 
it is when the idea of Vibratory Movement is added that the 
meaning embraced in the term Dialectic is completed. The 
two conceptions are, therefore, naturally affiliated, and both 
are centered in the Hegelian Philosophy. Both are themselves 
centered, in turn, upon the Idea of the Limit between Thet 
and Antithet ; and the Positive consideration of Limits founds 
the Abstract Sciences, or the Abstractology of Echosophy. 
This, therefore, is the nearest approximation of Naturo-Meta- 
physic to the Objective Sciences of Logic and the Mathematics. 
(Tab. 14, t. 247). 

384. When the Antithesis and Balanced Vibration are be- 
tween that which precedes and that which follows, in Time or 
Succession, as between Cause and Effect, for example, we 
have the Philosophy of The Becoming (a. 31, t. 204). This, 
" if it be a transition from Nothing to Being, we call an 
Arising, or, in the reverse case, we call it a Departing. The 
still and simple Precipitate of this process of Arising and De- 
parting, is Existence" (Ger. Daseyn). (1). 

385. This Becoming is the Analogue, in Philosophy of 
Logic in Science— meaning Catalogic, the Logic of Sequences, 
Co-Sequenciation, or Con-Sequenciation — the Science and Art 
of Reasoning, (t. 371). 

386. When the Antithesis and Balanced Vibration are be- 
tween things collateral, or standing side-by-side of each other, 
we have the Dialectic proper, that of Stationary Being, or of 



(1) Schwegler's History of Philosophy — Article, Hegel, p. 348, Amer. Ed. 



274 THE EXISTENTIAL DIALECTIC. [Ch. IV. 

Being at rest in Space. This is the Analogue, in Philosophy, 
of Analogic, in Science, which is, par excellence, the Science 
of Col-lateration, or of Co-existences, (c. 4-9, t. 321). 

387. Finally, when the relation of Antithesis and Vibration 
is that of Seal Existences, or their Numerical Abstracts (the 

Units of Number), as, Correlated in Space — the Groups or 
Sums of Units (t. 115) — and, in Time — the number of 
Times or Repetitions in which each group is to be taken — we 
have another, and compound species of Dialectic, which is 
the Analogue in Philosophy of the Mathematics in Science. 
This may be denominated the Existential Dialectic. The 
following Table exhibits these important relationships of 
Analogy : 

TA.BLE 25. 

3. Existential Dialectic (1 . 0) 2.) 3. Mathematics (2 .) 3. 

2. Dialectic Proper (1 . 0) 2.) 2. Analogic (2 .) 2. 

1. Philosophy op " The 

Becoming" (1 . 0) 2.) 1. Logic (2.) 1. 

388. The Existential Dialectic then subdivides, to accord 
with the First Threefold Distribution of Mathematics into 
1. Aeithmetic ; 2. Geometry ; and 3. Analysis (t 230). 
These three branches are, 1. The Dialectic of Aggrega- 
tion and Dispersion, which, in its fundamental aspect, is 
that of Addition and Subtraction (Ptjnctation) — Aritli- 
moid. c. 1. 2. The Dialectic of Co-lineation and De- 



Commentary t. 3SS. 1. I have among my manuscripts an elaborate 
demonstration of the proposition : That the whole of Arithmetic is reducible 
to the two Processes of Addition (Unismal), and Subtraction (Duismal) ; — 
Multiplication being a Compound Method of Addition merely, and Division a 
Compound Method of Subtraction. Perhaps the idea is too obvious, on a mere 
statement, to require any other demonstration. Recently, I find, at all events, 
the simple statement to the same effect, in a work entitled " The Living Forces 
of the Universe," by George Wm. Thompson (of West Virginia). This book 
is one among the many noteworthy efforts, more or less conscious, recently 
made towards the Discovery of a real Universology. 



Cn. IV.] 



COMPOSITION AND DECOMPOSITION. 



275 



lineation (Lineation or Limitation) — Geometroid. 3. Tin: 
Dialectic of Composition and Decomposition, the method 
of investigating which is by Analysis — Analytoid (Puncta- 
lineation). The following Table makes the corresponding 
exhibit : 



TABLE 36 

3. Dialectit op Composition and 
Decomposition (Analytoid). 

2. Dialectic op Co-lineation and 
De-lesteation (of Leseation or 
Limitation). 

1. Dialectic op Aggregation and 
Dispersion (Addition and Sub- 
traction). 

(1.0)20 3)3. 
(1.0) 2.) 3) 2. 

(1.0) 2.) 3) 1. 



Analysis. 
Geometry. 

Arithmetic. 

(2.) 3) 3. 
(20 3) 2. 
(2.) 3)1. 



389. The Dialectic op Composition and Decomposition 
then subdivides into the Analogues of 1. Algebra ; 2. The 
Differential and Integeal Calculus ; and 3. The Cal- 
culus of Variations (t. 281). Composition or Synthe- 
sis has no definite recognition in Mathematics, but only the 
Critical and Inverse process of Analysis. It is this, there- 
fore, which must furnish the Analogues in question. The 
basic or fundamental Analysis of All is that which discrimi- 
nates The Parts from The Whole (t. 255). This it is which 
furnishes the Principles now being recognized as fundamental 
in Science, called Differentiation and Integration — the 
first related to the Parts, or the Part-like Aspect in the Con- 
stitution of the Compound or Univariant Whole, and the latter 
to the Simple Wholeness-aspect as the other and equal Fac- 
tor of the same Compound Conception, (t. 306). 



276 DIALECTIC OF EQUATIONS. [Ch. IV. 

390. More fundamental than the other pole of the difference 
— between the Differentiation and the Integrisni — is the Ideal 
Unity which resides in the Equality or Parity between them. 
This, then, is the essence of Equation ; and the External or 
Objective Science of Equation is Algebra. The most funda- 
mental idea of all Science, says Spencer, is that of Equality. 
Algebra is therefore at the bottom of the Trigrade Scale in the 
distribution of " Analysis," and the corresponding depart- 
ment of Philosophy we may denominate The Dialectic of 
Equations. Next above Algebra is the Express Antithesis 
of the Differential and the Integral Calculus. To this I will 
oiDpose, in Philosophy, The Dialectic of Paktxess axd 
Wholeness, or of Fractionism and Integerism ; which brings 
us back again to the discussion previously had of the Sub- 
jective and the Objective Difference (t. 310). Finally, 
against the Calculus of Yariations stands, in Philosophy, 
The Dialectic of Statisk axd Motisat, in Space and 
Time, as involved in Rotation and Rates of Telocity ; in 
deviation, in other words, from the Simplicity of mere static 
distribution into the Whole and the Parts. This is the cul- 
mination of the idea of Antithetical Reflection and Balanced 
Vibration in Philosophy and in Science, respectively. The 
Table below makes the corresponding Exhibit : 

TABLE 2 7. 

3. Dialectic of Station and Calculus of Variations. 

Motion. 

2. Dialectic of the Parts Differential and Integral 

and the Whole. Calculus. 

1. Dialectic of Equations Algebra 

(Comparisons of Equality). 

(1.0) 2.) 3) 3) 3. (2.) 3) 3) 3. 

(1.0) 2.) 3) 3) 2. (2.) 3) 3) 2. 

(1.0)20 3)3)1. (2.) 3) 3)1. 



Cn. IV.] PASSIONAL ATTRACTION ; SCIENTIFIC PROPAGATION. 277 

301. There is space for a word only concerning the Philo- 
sophical Analogues of Abstract-Concretology, Clef 1. The 
Analogue of Chemistry (1) 1, is the Philosophy of Affinity and 
Attraction, whence Gravitation, but enlarged to the Unification 
of this Phenomenon from the relation of Atoms in the Consti- 
tution of Substance or Matter to that of Worlds in Space, 
(Astronomical), and of Individuals as the Atom- Worlds which 
constitute Society, (Sociological). There is then, here also, less 
prominently, a real Dialectic between Attraction and its 
opposite, which is Repulsion. This last is expressed with 
great (proximate) uniformity in the Lower Domain of Nature 
by the conception which we call Heat. Hickok has accord- 
ingly grandly conducted his whole discussion of Cosmology 
to its Ultimatum in the Antithesis of Attraction (or Gravita- 
tion) and Heat. In the Higher Social Domain, by a character- 
istic Terminal Conversion into Opposites, Heat, as Love 
or Passion, becomes Attraction ; and Coldness, its Opposite, is 
Repulsion. The Mutual Complacency, by Organization and 
Culture, of certain Characters or Natures in each other, has 
become of late much talked of as " Affinity." It is an idea 
spoken of lightly, as yet, in the Scientific World, but one, 
nevertheless, which has immense significance. It is at the 
basis of Fourier's doctrine of " Passional Attraction," of 
Powell's " Compatibility of Temperaments and Scientific Pro- 
pagation of the Race," and of much else that is new and 
startling in the world. This is properly the Domain of Social 
Chemistry, a Science heretofore without a name, and which is 
blindly struggling to get itself constituted as a Science. 

392. Physics, (1)2, is the counterpart of Chemistry, as 
Aspects are so of Substance. The basis of the Science is 
Somatology, or the Summing up of the Universal Attributes or 
Properties of Matter. These are enumerated by Prof. Henry 
as the following : 1. Extension, 2. Impenetrability (these two 
necessary to our perception of Matter), 3. Figure, 4. Divisibil- 
ity, 5. Porosity, 6. Compressibility, 7. Dilatability, 8. Mobil- 



278 SOMATOLOGY. [Ch. VI. 

ity, 9. Inertia, 10. Attraction, 11. Bepulsion (8, 9, 10, and 
11, the Ultimate Properties, according to the Molecular Hypo- 
thesis), 12. Polarity, 13. Elasticity. (1). The distinct discrimina- 
tion, as between Chemistry and Physics, that Chemistry is the 
Science of the Substance, and Physics of the Properties (or 
" Affections") of Matter, although, by Overlapping, each in- 
vades the domain of the other, is important, and, I think, new. 
They have in this respect an analogous relationship, which will 
be elsewhere pointed out to a part of the Substantive and to 
the Adjective Grammatical Domains. For Physics I would 
suggest Symbolology as the Philosophic Counterpart. 

393. Thermotics, or the Specific Science of the Laws of 
Heat, as Endo-Mechanics, I have elsewhere suggested, as 
appropriately replacing Spencer's " Mechanics" among the 
Sub-sciences now in question, (t. 272). This has the Cief 
(1 .) 3 ; and its Pliilosophical Analogue is the Social Mechan- 
ics (of Worlds or Men), in so far as these are allied with 
Chemistry rather than with mere Mathematics. The following 

Table makes the corresponding Exhibit : 

« 

TABLE 28, 

3. Repulsionology (1 . 0) 1) 3. Thermology (1 . ) 3. 

2. Symbolology (1 , 0) 1) 2. Physics (1 . ) 2. 

1. Theory op Attraction (1 . 0) 1) 1. Chemistry (1 . ) 1. 

394. We are prepared now for a restatement, in a more 
thorough sense, of the Distribution of all the Possible and 
Actual Cosmical Conceptions of ordinary men and Phi- 
losophers. These, in an order now reversed, and ascending 
from below upwards, are exhibited in Tabular Form below. 



(1) Syllabus of a Course of Lectures on Physics, by Prof. Joseph Henry, Secretary of the Smith- 
sonian Institution — head. Somatology. Annual Report of the Board of Regents, U. S. Senate, Misc. Doc. 
No. 54, 34th Congress, third Session, 1S56, p. 192. 



Ch. IV.] 



THE PSYCHOLOGICAL THEOBY. 



279 



The Analogical Scientific Discriminations are made the basis, 
and the Philosophical Discriminations are simply annexed. 



TABLE 39. 

f 1 ( = ALL.) STABILIOLOGY. The Firmament of Aggregate Existences = Absolute: 



O . 

P-l <ri 

O JH 
M 



o 



H 



« > 
O o 

P 

{^5 



Identity. 



I 1,3, 3. COSMOL- 
© OGY. Distributive 

Variety of the As- 
o pects of Being. = 
,-r The Proper Cosmo- 
^ logical Conceptions. 

II (t. 368). 

a 
O 



'(3.) STABILIOLOGY, 

(repeated here). 



r3rd. Ueanology = Pure 
Idealism. 



(2.) ClAS8I0L0GY= The -| 2nd. METEOEOLOGY=Con- 



3. Con- ■{ 
ceetology 



Elaborate Cosmo- 
logical Conceptions. 
(Those of Philos- 
ophers). 



structive Idealism. 

1st. T£i.LimoLOGY= Real- 
ism. 



r 3rd. Animalogy = Vital 
Realism. 



(1.) Regnology, (re- « 
peats Tellurology). 
(t. 359). 



2nd. Yegetalogy = Na- 
tural Realism. 



JLst. Mineralogy = Ma- 
terialism. 



(3 9 ) Abstbactology = The Dialectical Cosmological Conception, 
or Popular Natural Dualism. 



'3. Theemology = Repulsionol- 
ogy. 



(1.) AbSTEAOT - CONCBETOLOGY - 

= The Instinctual Cos- 
mological Conception. 



2. Physics = Symbolology. 

1. Chemistey = Attractionol- 
ogy. 



O. NON-STABILIOLOGY. The Firmament reduced to mere Appearances = Nihilism. 



395. With this we conclude the present consideration of the 
Cosmological Conception, and we pass to the next lower 
Grand Aspect of Philosophy, which is The Psychological 
Theory. This answers to the Science of Pneumatology, the 
next higher Grand Aspect or Elevation of Echosophy ; for, as, 
in descending into the Cellars of an Edifice, it is the Lowest 
Vaults which repeat, inversely, the Vaulted Koof above, so, 
in distributing Philosophy, we descend from depth to depth 
in answering gradation to the ascent by successive Stories 
which we make, in passing from the base to the summit of the 
Temple of the Sciences. The Psychological Theory is then 
(1.0) 2 nd , as counterparting the (1.2) 2 nd of Echosophy. 



280 INTANGIBILITIES AND TANGIBILITIES. [Ch. IV. 

, 396. Soul and Spirit are terms which, if not synonymous, 
are often confounded. The Greek for Soul is Psyche, from 
which we have Psychology. The Greek for Spirit is Pneuma, 
from which we have Pneumatology. Such is the nearness of 
the relationship between (1 . 0) 2 nd and (1 . 2) 2 nd — the middle 
regions within Philosophy and Science respectively. 

397. The question of the Origin of Ideas, or of the mode in 
which Ideas enter the Mind, or of how they primitively exist 
there, called also the Philosophy or Theory of Perception, has 
been the chief battle-ground of Philosophy. Sensation 
stands, in this discussion, opposed to, or contrasted with, the 
Innate Element of the Mind itself, which perceives Kelation 
or Law as intervening between the Items or Particulars of Sen- 
sation. It differences them while yet uniting them, in a new 
and compound Higher Unity, for which the term Univaeiety 
is appropriate. Sensation is, therefore, the Substance, and 
this Innate Element, supplied by the Mind, Perception, as dis- 
tinguished from Sensation ; is the Fokm of Ideation, or, more 
properly, of Mentation entire. Is then the Perception wholly 
derived from the Sensation, which is the Doctrine of Sensa- 
tionalism ; or is the Sensation an appearance merely, wholly 
projected from the imaginative and, as it were, creative Mind, 
which is the Doctrine of Idealism ; or are the Sensation and 
the Perception (the Feeling and the Knowing) Co-ordinate, 
although Inseparable Functions of the Mind, which last is the 
Integralistic Position, towards which all Philosophy is rapidly 
tending ; — although Integralism finds a place, on its Transcen- 
dental Side, for each of the other opinions, and so is recon- 
ciliative of them all. (c. 29-33, 1. 136; a. 1-10, c. 32, 1. 136). 

398. The question is transferred, by our Scientific Analogy, 
from the Intangibilities of Mentation to the Tangibilities of 
External Substance and Form. From these it is brought, 
finally, wholly within the realm of External Form, as fol- 
lows : Substance is composed of Atoms. Atoms are re-pre- 
sented abstractly by the Units of Number. Number is hence 



Ch. IV.] PERCEPTION AND SENSATION. 281 

the department of the Abstractismns which echoes to, or 
repeats, Substance, or the Concretismus entire ; while Form, 
as a department of the Abstractismus contrasted with Num- 
ber, an opposite department, echoes to, or repeats, the Ab- 
stractismns itself within the Abstractismus, as it is contrasted 
with the Concretismns. But, finally, Number is itself again 
echoed and represented within the domain of Form, by the 
Punctismus of Form ; the Liniismus representing, on the 
other hand, Form within Form. 

399. Points (the Punctismus) come therefore to be the Ana- 
logues of Substance ; and thence by a recursus to Mind, of 
Sensation also ; and Lines of Form universally, and then of 
Thought, Ideas, Knowing, or Perception, as contrasted with 
Sensation. The question at issue is therefore transmuted into 
this : Are Lines in all Senses derived from Points ; are Points in 
all Senses derived from Lines ; or is it alike true, Conversely, 
and by Inherent and Inexpugnable Conjunction in the nature 
of Being itself, that each is derived from the other in turn, and 
that both as elements are ever-present in the Constitution of 
each ; as in respect to the two Sexes in the ordinary process 
of generation % As Elements of the Conception, but then as 
pure Abstractions, which are always pure Nothings, having 
no real Existence, they may be, theoretically, separated — but 
this is then Pure Transcendentalism, (a. 8, c. 32, 1. 136), 

400. Sensation and the Latin sentire, to feel, are Etymo- 
logical Cognates of the Gr. Kentron, Eng. Centre (the 7c 
broken down into s, as in respect to pronunciation it is also, 
in the English word Centre). Kentron is from Tcenteo, to 
prick, goad, sting; to make point or points. Sensation 
is then the aggregate of Pricks, Stings or Stimuli, analogous 
to Point or Points, which External Nature makes upon the 
Subject-Mind ; and as this penetration is done by pressing 
in upon the Mind, Sensation is also called Impression. It is 
a Preliminary Impregnation of the Mind by Nature, as the 
Woman impregnates the Man with passion by her feminine 

26 



282 LINIATION AJST> PUNCTATION. [Ch. IV. 

Aura. It is not the Analogue of masculine impregnation, 
which is a subsequent and reflex action, like what the Mind 
performs upon External Nature ; with prolih'cation thence, 
namely, the Products of the Culture of the Earth, and Works 
of Art. 

401. The successive Stimuli of Sensation constitute Ex- 
perience, whence Sensationalism and Experientialism are 
Synonymous. Both are related to Materialism, as substan- 
tially another Synonym. Perception is primarily Discrimina- 
tion, and discrimination is primarily division or Cut, whence 
also Line. The Least Element of Fact or Experience is then 
the Analogue of a Point ; and the Least Element of Discrimi- 
native Thought is The Analogue of the Least Element of Line. 
Lineation is to Thought what Punctation is to Sensation, 
discriminating and then connecting all the least Elements, 
Atoms, or Points of our Sensation or Experience. 

402. The Point, the Analogue of Fact, Sensation, or Ex- 
perience, is at the same time Monochrematic or Monospheric, 
terms subsequently introduced and explained as meaning 
that which relates to a Single Thing or Object, or to a Single 
Sphere as contrasted with the Comparison between different 
Objects and Spheres, (t. 403). 

403. The Line is, on the contrary, Comparatoid, or, by its 
very Nature, Interventional, or alternately Separative and 
Connect tonal between Points, Objects, Analogous Spheres, 
etc. The Antithesis between Monochrematic or Monospheric 
Science on the one hand, and Comparative Science or Sciences 
on the other, is hereafter to be a leading and profoundly im- 
portant distinction, as will be shown more extensively in the 
" Structural Outline." We are now to have Transcendental 
Science and Sciences, as we have had heretofore Transcend- 
ental Philosophy. Hickok has, indeed, already introduced 
and variously reiterated the term Transcendental in con- 
nection with Science as such. It will now be readily ap- 
prehended how this Antithesis echoes, in the Scientific Do- 



Ch. IV.] DEATH AND BIETH OF IDEAS AND SOULS. 283 

main, to the distinction in question between Sensationalism 
and Transcendentalism. 

404. But in a more special and concrete way this distinction 
also echoes to the leading division between the different Sto- 
ries, Elevations, or Domains, of the Pnenmatismus. The Tran- 
sitional Processes of Impregnation, Birth, and Death, find 
themselves especially intricated with Spiritual Affairs. The 
Mind and the Entrance of Ideas into the Mind are the Ana- 
logues and Precise Types of The Spirit- World, and of the 
Entrance of Souls or Spirits at death into it. Points represent 
Entities or Individuals, Things, Objects, Persons. In this 
more special connection they represent Individual Persons. 
It is certainly not Objects themselves, bodies as such, which 
enter the Mind in the crisis-action of Sensation, but some film 
or ghost of the Material Object ; "the vicarious assurances, 
representations or nuntii of real unknown Objects" (a. 4, t. 336); 
such at least is the view of the operation held by Cosmothetic 
Idealists, which, even by the admission of Hamilton who prefers 
another view, have been the vast majority of all philosophers. 
The Ileal Object dies then, and is buried as rubbish, at the in- 
stant when its ghostly essence is transferred to the Mind, and 
is raised or resurrected in it, as an Idea, — or by Analogy, as 
a Spirit in the Spirit- World. Swedenborg, looking as it were 
from " within the Vail," makes the entrance of the Human 
Individual Spirit, at death, into the Spirit- World, to be " The 
Resurrection." 

405. The Inferior or Lower and Earthly Career of the Point or 
Tiling in this Transitory (Experiential) Sublunary or Temporal 
World, may, it would seem, be repeated in a worse sense, by 
the Ghost of the Point after entering the world of Ideas, if 
then it retains still the sensual quality of the outer world in a 
degree to unfit it for the normal destination of the new abode. 
Hence it is in that case condemned or damned ; and assigned 
to the Lowest Range of this Attenuated and Ghostly World. 
Hence Hell or "The Hells" repeat in that World, The Outer 



284 



PURGATORY ; THE WORLD OF SPIEITS. 



[Ch. IV. 



Material World, "The Earth;" and Heaven, or "The Heav- 
ens," repeat the Higher Interior Ideal World, representatively, 
within that World. There remains, then, an Intermediate or 
Trial World "between these two ; a mere Judgment Hall, where 
the quality of each Spirit is tested, and the determination is 
made which assigns it to Hell or to Heaven. This is the Pur- 
gatory of the Roman Catholic Church, sometimes also called 
Hades, and "The World of Spirits" of Swedenborg (to he 
carefully distinguished from the larger term "The Spirit- 
World," which includes the Heavens, the Hells, and the World 
of Spirits), a. 1-2. 

406. Furthermore, Transcendentalism, as the Supernalism of 
Ideas, is the Analogue of Heaven : — Coinciding with Space or 



Annotation t. 405. 1. I copy 
from one of the daily papers, the N. Y. 
Times (Review of Longfellow's Transla- 
tion of Dante's Divina Commedia) the fol- 
lowing judicious discriniinations between 
these different views of the Intermediate 
Spiritual World, and other related sub- 
jects: 

2. "Dahte, adhering always to the 
dogmas of the Roman Catholic theology, 
depicts purgatory as a place where, after 
death, the good are cleansed of the evils 
which still cling to them, and prepared 
for admission into heaven. In Sweden- 
borg's counterpart of this picture, not 
only are the good thus purified from all 
that is depraved and false, but the wicked 
also are purged of whatever good quali- 
ties and true ideas are still lodged in 
them. Thus persons of both classes are 
gradually rendered complete and con- 
gruous with themselves, the one being 
prepared for hell as the other are for 
heaven. According to Dante, the blessed- 
ness of heaven consists in the immediate 
intuition of the divine ideas by the indi- 
vidual spirit, that is to say, in the vision 
of God himself; but with Swedenborg, 
heaven is not only the abode of the high- 



est truth and of perpetual progress in its 
knowledge, but it is also the scene of 
infinite varieties of art, industry, and 
beauty, and of social harmonies, felicities, 
and usefulness, without limit or end. In 
the theory of Dante, the future life is in 
some sort but an extension of the pre- 
sent. The punishments of hell are ma- 
terial torments ; and there, as well as in 
heaven, men carry with them forever 
their present material bodies of flesh and 
bone, raised at the last judgment and 
restored to their possessors. In the doc- 
trine of Swedenborg, on the other haaid, 
the last judgment is a spiritual event, 
long since past, and not a future thing to 
be expected. The material body decays 
and is never restored ; but each man has 
a spiritual, incorruptible body of human 
form like the material, in which his soul 
lives forever ; while the world beyond 
the grave is so intrinsically superior to 
the present world, that its inhabitants, 
though always spiritually associated with 
the souls of men on earth, can have no 
perceptible contact with them, nor any 
knowledge of the outward occurrences 
and circumstances by which they are 
surrounded." 



Ch. IV.] ANALOGUES OF HEAVED, HELL, AKD PURGATORY. 285 

the Great Expanse seemingly over our Heads. Experiential- 
ism (Lat. ex, from, per, through, and ire, to go — going from 
a beginning tlirougli to an end, as in Time, whence Temporal, 
Lat. Temp us, Time) is the Analogue of Earth, or the External 
Sensible and Material World, and then by repetition, within 
the Spirit- World, of Hell, as the Infernalism or Lower Do- 
main of Ideas. There 'remains, then, between these two, 
the Purgatorial World which is mixed. These are in respect 
to Philosophy, then, (0.1) 2 nd 1 st , Traxscexdextalsim 
(3.1) 2 nd 3 rd , Sensationalism, and (0.1) 2 nd 2 Dd , Eclecticism. 

407. I would ask pardon of Mr. Mill, or of whosoever else 
may be taken as the representative Man of Experientialism, 
for making it the Analogue first of that which is " of the Earth, 
earthy," and then of that which is infernal ; but really I am 
not responsible for the fact that my figures bring me out in 
this way. Perhaps also in the end it may appear that Earth 
and Hell are somewhat more respectable in the total constitu- 
tion of things, and Heaven somewhat less so, relatively, than 
our theologians have taught us to suppose. Indeed, even 
in their own Scriptures there are intimations that the Old Hea- 
vens and the Old Earth are not permanent, but that botli are, 
"in the fullness of time," to be "rolled up as a scroll," and 
to disappear. (1). Let us see if we can discover in a manner 
how this may occur. 

408. Heaven again finds its Analogue in The Interiors and 
Superiors of the Human Body — typically and objectively in 
the Brain and Head ; Earth and Hell have their Analogous 
Regions in the Exteriors and Inferiors — typically and object- 
ively in The Truxk and Limbs. Finally, The Ingestive, 
Digestive or Discernant Region of the Interior World ; the 



(1) And all the host of Heaven shall be dissolved, and the Heavens shall he rolled together as a 
scroll ; and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from 
the fig-tree." Isa. xxxiv. 4. "And the Heaven departed as a scroll when it is rolled together; and 
every mountain and island were moved out of their places.' 1 Rev. vi. 14. "And I saw a New Heaven 
and a New Earth ; for the First Heaven and the First Earth were passed away." Rev. xxi. 1. 



2S3 THEOLOGICAL AXD PHILOSOPHICAL SUICIDE. [Ch. IV. 

Purgatorial or Purgational Passage-way from the Exterior to 
the Interior, and from the Superior to the Inferior Domain — 
"Purgatory" or "The World of Spirits," — has its Analogue 
in the Alimentary Canal — typically and objectively in the 
Neck, or, more specifically still, in the Throat or Gullet, the 
Swallowing-place, which represents the entire Canal. To 
recapitulate : Heaven is represented by the Head ; Hades, the 
Immediate Entrance from the External World by the Throat ; 
and the Lower World, Earth and Hell, by the Trunk of the 
Body. These Correspondences will be reconsidered and com- 
pared with those of Swedenborg on a subsequent occasion. 
The subject occurs here only incidentally. That which is 
down or beneath is instinctively regarded as base or vile ; as 
that which is above has the opposite characteristic — a senti- 
ment subject, however, to certain ulterior reversals which will 
be indicated elsewhere. 

409. If these analogies be accepted as correct, — and further 
investigation will tend constantly to confirm them, — then any 
absolute Separation of Heaven from Hell (or of Transcendental- 
ism from Experientialism), such as did not leave them still in 
a constant and vital connection through the Intermediate 
Region symbolized by the Neck and Throat, has its Analogue 
in the destructive process of Decapitation, or in its representa- 
tive, Tlir oat-cutting. This has been, in fact, hitherto, the 
favorite method of Suicide, both in Theology and Philosophy. 
Abstraction (drawing asunder) carried to the Absolute, is 
always Death. A Heaven which is to be the pure, unalloyed 
abode of Good, without even an Element of Evil, and a Hell 
as an equally abstracted Absolute and unalloyed abode of 
Evil with no Good, — no Compensations whatsoever, — are such 
violent contradictions of all Analogy and sane Reasoning that 
they end in the destruction of Faith altogether. These are the 
ideal Heaven and Earth (or Hell) of the Old Order, which, at 
the Advent of the New Order, will take their flight forever 
from the Human Imagination. Still, however, as doctrines 



Ch. IV.] THE ABSOLTTTO-ABSOLUTE UNREAL. 287 

held in the Past, they have not "been useless conceptions, nor, 
in their influence in the Future, as Limits or Regulative Forms 
of Thought, will they cease to have an essential importance. 

410. So in Philosophy, Ferrier has shown triumphantly and 
conclusively, in his Institutes of Metaphysic, that Sensation 
and Perception, (Feeling and Knowing), Sense and Thought, 
are not separate and different classes of Ideas in the Mind, 
but that they are different Elements or Aspects inherent 
in every Idea or Mental State whatsoever ; or, if any 
confirmation of this doctrine were still wanting, it would he 
found abundantly in the Expositions of Universology, through- 
out. To separate these factors in even the least item of Menta- 
tion, would be the same as to separate Unism and Duism, the 
Wholeness-, and the Partness-aspect of Being absolutely from 
each other. This is impossible and inconceivable ; since they 
are, as abundantly proven in this work, the inexpugnably 
united Aspects, Elements, or Factors of Being as Such, or of 
the Conception which we necessarily entertain of it. 

411. If now we reflect these Characteristics of Mentation 
upon the Theological, or rather the Pneumatological Subject, 
it will appear that a Heaven of Absolute Good, and a Hell of 
Absolute Evil, are alike impossible ; that neither can these two 
Elements — Good and Evil — be Absolutely Separated in the 
Nature of Things ; that the most which can be effected in the 
Concrete or Real World is in the nature of a mere Prepon- 
derance, (however extreme or tending towards the Abso- 
lute), of the Good over the Evil, or of the Evil over the Good ; 
that in the Abstract only can the Absolido- Absolute Separa- 
tion occur. This Absolute Abstract is unreal, imaginative, 
a pure assumption of the Mind, with no corresponding Objec- 
tive Reality, as addressing itself to the Understanding, (what- 
soever Faith may still continue to, proclaim). The Heaven 
and the Hell of this Order must therefore disappear from our 
intellectual conception of the Actual or Real Constitution of 
Things. Like all Absolutisms, they are convicted of being, for 



288 OPTIMISM AND PESSIMISM. [Cn. IV. 

us, or for beings constituted as we are, or as we can conceive 
any beings to be constituted, in themselves pure Nothings — 
wJiile yet they remain iJie legitimate Limits upon our Concep- 
tions, in the two Opposite Directions. The Angels correspond 
then to the higher, more refined, and more intellectualized 
classes of our ideas ; and the Demons of Hell to those which 
are comparatively sensuous or base. 

412. It results, that the middle region of the Spirit-World 
between the Limit of Absolute Good and Absolute Evil, 
above and below, is the whole of what is real, and fills the 
entire space assigned to the Conception. The World of Spirits 
of Swedenborg expands, in other words, in a sense, to the 
dimensions of the Entire Spirit- World. Apart, in still other 
terms, from the true Intestinal or Purgatorial World, the 
Analogue of the Alimentary Canal, the whole Interior of the 
Head and Trunk of the Grand Man, as the whole Rational 
Universe is called, are likewise Concretoid, or a Mikton of 
Good and Evil ; that is to say, it embodies, throughout, all 
Abstract Principles, whether in their ideal Abstractness they 
are regarded as Evil or Good, the real difference being in the 
Proportions and Adjustment of Elements. Absolutisms dis- 
appear upon investigation, on all hands, and vanish into pure 
Nothings. The two Primitive Elements, reappearing them- 
selves under new diversities of form, and then in different 
degrees of admixture, constitute the Actual Totality of Things. 
Life and Death, Good and Evil, Simplicity and Complexity, 
are infinitely and everywhere compounded. Optimism and 
Pessimism must give place, therefore, to that which is Op- 
timoid and that which is Pessimoid, merely. We are restored, 
thus, to the freedom of the Intellect, and are authorized to cri- 
tically investigate the Supernal and the Infernal Spheres, and 
rigorously to scan the respective pretensions of each. It may, 
hi the end, be found that there are Occult Elements of Good 
in the Lowest Hells, and hidden Germs of Evil in the Su- 
premest Heavens of the Old Order, and that the True "Final 



Cn. IV.] ULTIMATE POSTULATE OF UNIVEESOLOGY. 2S9 

Judgment" will make some serious disturbance of tilings 
long since thought to Ibe definitively settled. Still the fact 
remains that there are Higher and Lower ; that there are 
Health and Disease ; that there are Proximate Perfection and 
Gross Imperfection, in this world and all worlds. The Abso- 
lute Heaven and Hell disappear only to give place to a Rela- 
tive Heaven and Hell, more tangible and appreciable. There 
is at least such difference between the different Stories of the 
Great World-Cathedral in the World of Souls, as we witness 
between the different ranks and conditions of life, in the world 
here. 

413. Hitherto I have treated the birth of Spirits into the 
Spirit- World as analogous with the birth of Ideas into the 
Mind, in accordance with the theory of Constructive Idealism, 
which separates the film or ghost of the External Object from 
the tody of the Object which at the instant of this birth it 
leaves to be buried away out of sight, as the bodies of men 
have fallen away upon their definitive entrance into the- Sub- 
jective Spiritual Abode. But Sir William Hamilton, among 
the latest and greatest of the expositors of the doctrine of this 
subject, abjures this method of construing the process, and 
discards the separate ghostly stage of the procedure. Presen- 
tative Knowing, according to him, may very well dispense 
with this filmy intervention. We may, nay, as he thinks, do 
have " a direct, immediate, face-to-face Knowledge of Objects 
in an External World." (Masson). 

414. It is the Ultimate Postulate, the quod erat demon- 
strandum, of Universology, that wherever any sane mind has 
seen a truth, there there is a truth ; that the whole Truth is 
therefore as manifold as the Capacity of Apprehension ; in 
other words, and in general terms, that every Doctrine, even the 
most divergent, that has ever seriously been held, covers some 
Aspect of the Truth ; and that the Final Harmony of Truth 
will consist in the Recognition, Specific Designation, and 
Complete Systematic Unification of all these seemingly Con- 



290 DEATH PEEHAPS ABKOEMAL. [Cn. IV. 

flirting and Irreconcilable Pliases of Truth. Such is The 
GtEAnd Reconciliation of All Doctrines which The Phi- 
losophy of Integealism propounds, c. 1-2. 

415. This doctrine, then, of Real Presentationism in the act 
of Knowing the External World, held by Reid and Hamilton 
— what does it signify? The Analogy has held good be- 
tween Constructive Idealism and what we know or tend to 
believe of the Separation of the Soul and the Body at death ; 
as the facts of life and death have existed in the Past. But 
suppose that, in another age, from now on, for instance, it shall 
happen that the Spirit- World and the Outer World have so 
interpenetrated and blended with each other, that, in passing 
from the one to the other no such violent disruption of the 
Soul and the Body need actually to occur ; suppose it shall 
prove as the scientific verity that Death, as it has happened in 
the past, is abnormal and destined to be abolished ; that the 
Spirit- world with all its Capacity for at least Proximate Im- 
mortality is to be let down, so to speak, into and among men, 



Commentary t. 414:. 1. The precise statement of this Principle, so as to 
guard against all possible cavil, may require to be hedged about by more cau- 
tious provisos. I have preferred, however, that it should stand here boldly, 
and that it submit subsequently only to such limitations as it must. The spirit 
of the statement will hold good, whatever deductions from its literal exactness 
the microscopic eye of criticism may discover in respect to it. Perhaps these 
will be more than compensated by the penetrating glances at recondite and ex- 
ceptional phases of truth caught by diseased or insane minds, which may on 
single subjects be wiser than the more cautious and commonplace convictions 
of sanity. 

2. It is easy to criticise an epigrammatic and terse statement of doctrine. Of 
course, it may be said : Where any one sees a truth, there there is a truth ; but this 
is the very question at issue : whether what he sees is a truth.. Let us change the 
expression and affirm that where any one sees a tree, there there is a tree. What 
is meant obviously is that : The conviction that one sees an object {a truth or a 
tree) is the strongest presumptive evidence that such an object is there, — sub- 
ject to only so much occasional exception as imperfect vision or hallucination 
may induce. When Christ says, " From him that hath not shall be taken away 
even that which, he hath," nothing can be more absurd than the literal terms 
of the statement ; but we have no difficulty in understanding it, and we feel 
that it is more forcibly said than it* the language were more measured. 



Ch. IV.] TKAjSTCE-MEDIUMSHIP. 291 

whelming tliem with the same Spiritual Capacities ; suppose, 
in fine, that Immortality in the Body, or its equivalent, is the 
normal or God-intended Destiny of the Race : Should we not 
have in this smelting, as it were, of the two worlds into One, 
the proper Analogue of Reid and Hamilton's Psychological 
Doctrine? May not therefore both Doctrines be true and 
assignable merely to different Epochs or Stages of Develop- 
ment, in either case f 

416. We have, in the Phenomena of Trance, the image and 
prophecy of this nearness of the two worlds and of their capa- 
city to co-exist in the experience of the same individual. The 
Trance- Subject is therefore a real Medium ; and may not Men 
and Spirits both become incarnations of the powers and ele- 
ments of each world in a sense superior to the manifestations 
of life hitherto put forth in either % c. 1. Is not this the overt 
signification of what has been Mystery in the past ; the bur- 
den, perchance, of the Pregnancy of the Womb of Time % Are 
we not now at the birth, as it were, of this New Order of 
Life for Humanity % One hundred years ago, speaking with 
proximate accuracy, by the testimony of Swedenborg, he wit- 
nessed, in the Spirit- World, the occurrence of a Grand Event 
which he regarded as " The Final Judgment," prophesied of 
in the Older Scriptures. From that time there was to be a 
new influx from that world into this ; the passing away of Old 
Things and the making of All Things New. Certainly, the In- 
tervening Century has been in some sense a remarkable fulfil- 
ment of the Expectations of the Seer. Some twenty years ago 



Commentary t. 410. 1. I do not feel inclined to apologize to the Con- 
servative and backward-holding portion of the Scientific World for assuming 
here that Trance and " Mediumship " are real Phenomena, and that in those 
states new faculties of the subject are brought into action, or ordinary faculties 
so wrought upon us as to exhibit extraordinary function. If these facts are not 
established, no amount of evidence can establish any fact, and it does not be- 
come those, with whom such occurrences have long been a part of their ordi- 
nary knowledge, to defer to the voluntary or prejudiced ignorance of others. 



292 HIGHEE AXD LOWET*, PAETS OF TEE MIXD. [Ch. IV. 

Andrew Jackson Davis -witnessed, in one of Ms interior states, 
a somewhat similar transaction, a Congress of Representative 
Spirits in the Spirit- World, and a formal preparation for a more 
definitive intervention in the affairs of this Outer Sphere. The 
Outburst of Modern Spiritualism, with its Conversion of Mil- 
lions, and its influence over all minds, has followed, and is not 
an ordinary event. 

417. I am thus forced "by the current of investigation to the 
"borders of some of the most extreme views of Human Destiny, 
and to a glancing notice, at least, of some of the great Influ- 
ences and Events with which the age we live in is in labor. 
A full discussion of these subjects would be premature. A 
Scientific Exposition is not the occasion for the propounding 
of a Creed ; while yet all things are so interlocked with all 
things else, that, from the strictly Scientific point of view, these 
subjects are now legitimately before us, and demand a some- 
what further consideration. 

418. The Idea which enters the Mind from without, (analogue 
of the Individual Spirit entering the Spirit-World), may be 
more or less cognate with the Superior, that is to say, with the 
more Attenuated, nature of that world. If it be Matteroid 
or Experientiod or Temporoid, and so still predominantly 
related to the External Fact only ; "of the Earth, earthy ;" 
it is destined to descend into the Inferior Sensuous Portion of 
the Mind, which is then the Analogue of Hell in the Spirit- 
World. On the contrary, if the Idea be in its nature Spiritual, 
such as the Mind has loaned to Matter and reclaims from it ; 
as Heaven lends superior Souls to earth and soon reclaims 
them ; it passes upward to its native abode in the Superior 
Portions of the Mind, analogous with Heaven. Ideas which 
are still in the process of being sifted, and purged, and as- 
signed, then correspond with Spirits in " The "World of Spirits," 
the Vestibule of "The Spirit- World." 

419. But Ferrier has wisely and conclusively shown that 
every Idea has in it both a Matteroid and a Spiritoid Element. 



Ch. IV.] MAN IN LIFE £TILL IN THE SPIKIT-WOELD. 293 

This doctrine is the Analogue of Swedenborg's statement that 
all the Angels are derived from the Human race ; and also 
with his other statement that Men, while in this world, are, as 
to their " Interiors," already in the Spirit- World, — into which, 
it may Ibe added, the Medium swoons away more or less com- 
pletely when in trance. So also Swedenborg adds that Spirits 
in the Spirit- World are at all times consociated and conjoined 
with men here ; insomuch, in fine, that it is not always pos- 
sible for us to know our own individual thoughts from such 
as are interpolated into our minds from that source. We are 
thus brought back to the intimacy between the two Ele- 
ments which Conspire in the Constitution of our lives, like that 
of the two Elements in the Composition of an Idea (Ferrier), 
and like the face-to-face Conjunction of the Mind within and 
of Matter without in the act of Perception, according to the 
Real Presentationists or Natural Realists (Hamilton, for in- 
stance). The following Table will now exhibit the parallelism 
of the Philosophic and Scientific Distribution of this region 
of Being and Knowing : — 

T^BLE 30. 

Philosophic (1 . 0) 2 nd . Echosophic (1 . 2) 2 nd . 

3. Transcendentalism (Pure Ideas). Supernology (The Heavens). 

2. Eclecticism (Discriminative). Interismology (Purgatory). 

1. Sensationalism (Sense, Experience). Infernology (The Hells). 

(1.0) 2 nd ) 3 rd . (1-2) 2 nd ) 3 rd . 

(1.0) 2 nd ) 2 nd . (1.2) 2 nd ) 2 nd . 

(1.0) 2 nd ) 1 st . (l-2)2 nd )l 6t . 

420. Of the Three Swedenborgian Heavens, the First or 
Lowest is that in which the Sensuous Element, though not pre- 
dominating in ruinous excess, is still characteristic ; it is 
therefore Sensuous Harmony The Second is Rational- Spirit- 



20-1 SUBJUGATION OF SENSUOUS EXPEEIENCE. [Ch. VI. 

ual ; and tlie Third is the Harmonious admixture of the 
Sensuous and the Rational- Spiritual, — the ecstatically Divi- 
nized Domain of High and Pure Sentiment ; Sense, Intelli- 
gence, and Sentiment, respectively, all in their harmonious 
and normal development, and harmoniously united, c. 1. 

421. Observe now the Analogies. All of this Display is 
within the Natural or Primary Course of the Development of 
Ideas in the Mind, and within the Primary Development of 
the Spirit- World; namely, the Development of that World such 
as it has existed in the Past. During this Primary career of 
Philosophy, Materialistic Conceptions have predominated,' 
and Transcendentalism has played a Subordinate part, — 
struggling for recognition merely. But with the Sciento- 
Philosophic discovery, and the Conclusive demonstration of 
Universal Laws, A GrPwA]SiD Tekmikal Conversion into 
Opposites occurs ; a Trenchant and Decisive Revulsion of the 
Human Mind ; a Planting of Permanent Foundations Above, 
in the Empyrean of Thought ; and the Subjugation of All 
Sensuous Experience to the Dominant Sway of a Supremely 
Transcendental Philosophy, — not to the Exclusion of the Sen- 



Commentary t, 421, 1. Such rather is the Celestial Heaven or Ultimate 
Harmonious Development of Humanity in its Divinized State as contemplated 
by the Philosophy of Integralism. It will be shown at various points that the 
Conceptions of Swedenborg were everywhere limited and, in a sense, crippled, 
by the omission of the true Logicismological point of view. They abound in 
the Spirit of Intellectual Truth, without the rigorous exactitude of Science. 
The Religion of the future will hade its basis in a Pure Rationalism, while sub- 
suming and revivifying all the Old fervor of Sentiment. The Arcana of Christian- 
ity, by the Rev. Thomas L. Harris, claims to be an unfolding of the Celestial 
Sense of the Divine Word, and so to be founded upon, while yet transcend- 
ing, the Exposition of " the Spiritual Sense of the Word " by Swedenborg. 
There is in it certainly a superadded Element of Sentimental Ideality, a Celes- 
tial Element, undoubtedly, but coupled in this work with a positive diminuition 
of the Intellectual Element, as compared with the writings of Swedenborg; 
whereas, the True Third Degree or Story in this Scale of Ascension should 
excel in loth factors of Mentality, and then in the Perfection of the harmony between 
them. 



Cn. IV.J DESCENT OF THE HOLY CITY. 295 

suous Element, Ibut in a Preponderance over it, correspond- 
ing inversely to the previous preponderance of the Opposite 
Element. This repeats, in the World's History, what hap- 
pens in the Individual Mind, when the Mind, as Intellectual 
Potency, eeflects, {bends back), and eeacts upon the accu- 
mulation of Sensuous Ideas in the Mind, and brings them 
into Rational Order. This is the next Process of Thought 
after and above the Preliminary Sensation. It is truly and 
really a Passing of Judgment, upon the History of the Past, 
in the Mind. 

422. This then is as if The Heavens were to reverse tlie icliole 
direction of their merely Spontaneous energy — by which they 
were retiring by higher and higher attenuations, away from 
earth, — and, by reflecting and reacting upon the External 
World and the Hells, icere to reduce them into Order. Or, if 
we adopt the form of thought of Ferrier instead, then it is 
The Centering Self-Consciousness within the Mind, the Ego or 
Absolute Peesonality, which reacts in this Kingly way upon 
All within the Mind, — operating, through the Laws of the Pea- 
son, upon the Material in the Mind contributed by the Senses. 

423. The Analogue of this last Conception is that the Hea- 
vens act, in the Grand Revulsion here sketched, not of their 
own Spontaneity, but that The Loed m Heaven, the Central 
and only Absolute Personality therein, reacts, first upon the 
Heavens, and then, through them, upon the Outer or "Ulti- 
mate" Domains beyond. This whole transaction, when com- 
pleted/would then be literally "the holy City, New Jerusalem, 
coming down from God, out of Heaven, prepared as a bride 
adorned for her husband." (1). The Beginning or First Stage 
of this descent, — the account and meaning of it left somewhat 
vague and incomplete, — is, apparently, the nature of what 
Swedenborg claims to have witnessed, in the Spirit- World, as 
"the Final Judgment." It is also in the recognition of this 



(1) Revelations xxi. : 2. 



298 THE EESUEHECTION OF TEGS DEAD. [Cn. IV. 

thought, that lie lias figured as the founder of u The New 
Church," also called "The Church of the New Jerusalem." 
The Analogous First Stage of the Analogous Event in re- 
spect to the Individual Mind is what was adverted to at 
the commencement of this work as : The reactions of the 
Hind, first upon the Impressions from tcithout to recast them 
into the Forms of Thought (t. 8). This First Stage of the 
Grand Event is, in both cases, however, only transitional, 
and preparatory for an Ulterior and more manifest Action 
objectively, or in "Ultimates" themselves. 

424. If then the re-awakening of Men in the Spirit- World 
after death, is entitled, in a sense, to "be called a Resurrection 
(t 494 ), how much more trenchantly and decisively so would 
he the regurgitation of the population of the Spirit- World upon 
this world, should some event of this kind actually occur! 
Such an event would come up to the dignity of the traditional 
Conception of " The Resurrection of the Dead," while it would 
also revert, as the TJiird to the First, into Harmony with the 
Primitive Doctrine, as held in the Church, from which the 
Second or Swedenborgian Conception of the Resurrection is a 
total departure. Is not the patent uneasiness of the Hadean 
World at this hour premonitional of some crisis of this kind ? 
It is the arousing of the place of the dead to the external con- 
sciousness of the outer world. Like the half- dreaming, half- 
waking of recent slumber, it is for the moment disturbed and 
fitful, and filled with incongruities and extravagance of all 
sorts. It will soon, I doubt not, be clear and beautiful. It is 
already replete with significant symbolism, and profound in- 
tuitions, with sweet promises, rich consolations, and enchant- 
ing ideals. Let narrow scientists and bigoted sectarians, 
whose fears or prejudices have hindered them from knowing, 
be modest in judging of the nature or claims of modern 
Spiritism. " Judge not, that ye be not judged." 

425. So, also, if the Incipient Reaction of the Central Energy 
in Heaven (called " the Lord") upon the accumulated Spiritual 



Cn. IT.] THE FI^AL JUDGMEXT. 297 

Materials in tlie Heavens, preparatory to an Ulterior Reaction 
and Grand Reconstitution of All Things upon Earth and in 
the Hells, was entitled to be regarded, in a sense, as "The 
Final Judgment" (t. 416), or the closing up of an Old Dis- 
pensation and the commencement of a New One, how much 
more trenchantly and decisively so is the Complete Scientific 
Revelation, in the Objective World, of the Positive Laws of 
Order and Harmony in the Universe of Thought and Being, in 
accordance with which All Things must now and hereafter be 
measured and judged, purged and cleansed, reorganized and 
made new ! 

426. Finally, the Third and Ultimate Drift of the Grand 
Pneumato-Cosmical Evolution will prove to be the Complete 
Effusion and Re-Projection of the Forces of the Internal 
Spiritual World upon the Outer Objective World, and the 
Blending -tog ether of the two Worlds in the fullness of the 
Realization of Harmonic Ends ; and, especially, in the 
Complete Re-Constitution of Human Society in decor dance 
with the Archetypes conceived in Heaven, This will be, in 
the Ulterior and Completed Sense, the Coming down of the 
" Xew Jerusalem from God" out of Heaven. The Wise, and 
Rich, and Mighty, will gladly assume the function of a Social 
Providence over the Simple, the Poor, the Feeble Classes. 
Religion will be a Divine Socialism wisely directed by a True 
Social Science. War will cease. Poverty, Disease, and Death 
will be either totally abolished, or greatly mitigated. It is a 
matter of the measure of our Faith whether we can literally 
credit with Paul, that: "The Last Enemy that shall be de- 
stroyed is Death," (1), or with John, that: "There shall be 
no more curse" (2) or affliction of any sort. It is this Ulterior 
Reaction of the Higher and, Internal Spiritual Potency upon 
the Lower and Outer JIaterial Sphere which is the Analogue 
of the Ulterior Reaction of the Individual Mind upon the 



(1)1 Cor. xv. : 2C. (2) Pwev. xxl : 4 ; xxiL : 3. 

I 



298 THEEE STAGES^ OF COSMICAL LIFE. [Ch. IV. 

External World from which it originally derived its im- 
pressions ; to reproject them, modified, in the actions of the 
tody, and in the products of these^ as the Means of Use and 
Beauty, (t. 8). Matter thus comes to its own again, in a new 
and more intimate marriage with Mind. 

427. There are, then, in addition to all that has "been dis- 
cussed by the philosophers under the head of Psychological 
Theory or Conception, two remaining grand modifications of 
the idea ; corresponding, 1. With the Reaction of the Mind (or 
of the Central Consciousness within the Mind) upon the ideal 
materials accumulated within the Mind through the Senses ; 
and, 2. The Ulterior Reaction of the Whole Mind, concentrated 
in the Will, upon the Natural World exterior to it, to conquer 
and "bring it into subjection; to impregnate it, in fine, in the 
sense which is more specifically the Analogue of the Masculine 
Act. TJiere are also, as we have seen, two New Drifts of 
Relation between the Spirit- World and this World, which 
exactly cokkespokd with these New Stages of the Philosophi- 
cal view. 

428. The whole of Swedenborg's Pneumatological Distribu- 
tion, (Heavens, Hells, etc.) falls, therefore, as Subdivisional, 
within the First or Primitive Stage, in this larger Distribution 
of the Development and Activities of the Spirit- World, — his 
Vision of the Final Judgment lapping over merely into the 
Second Stage, which is Transitional. The larger division into 
Three Stages or Drifts now in question, being heretofore un- 
recognized, and therefore, in a sense, as yet exceptional, I 
shall notate as follows : The portion of the Clef which relates 
to this larger distribution will be inserted in full parenthesis, 
and may then be dropped when this view of the subject is not 
involved, and the harmony of the Notation so restored with 
that previously given (t. 301). The Primitive State of the 
Pneumatismus (the Spirit- World) prior to Swedenborg is dis- 
tinguished thus : (1.2) 2 nd (1 st ) ; the First or Natural Heaven of 
it, thus : (1.2) 2 nd (1 st ) 1 st , etc. The Intermediate or Transition 



Ch. IV.] THE BI-PENoS'ATE TEANSITION. 299 

Period is then (1 . 2) 2 nd (2 nd ) ; and the Third or Ulterior Period, 
the full Externalization of the Spirit Life and Excellency in 
the Natural World, is (1.2) 2 nd (3 rd ). This last echoes to the 
Three Heavens of Swedenborg by Subdivisional Epochs of 
Harmony in the Social Destiny of Man. These may be regarded 
as coinciding, in a general sense, with the epochs sketched by 
Fourier, as, 1. The Dawn of Happiness ; 2. Hakmony ; 
and, 3. High Harmony, or the Completed Happiness of the 
Race on earth. 

429. When the Ordinary Cardinal Clefs (1.), (2.), (3.), etc., 
are introduced after (1.2) 2 nd , they denote the repetition, in the 
Spirit- World, of the distribution of the Outer World, as indi- 
cated in the discrimination previously noticed between Pneu- 
mato-Cosmology and Pneuinato- Anthropology (t. 39) ; thus : 
(1.2) 2 nd (1.2) 1 st , for Pneumato-Cosmology, etc. 

430. The One Hundred Years immediately preceding the 
present date (1867), — since the vision of the General Judgment 
had by Swedenborg till now, — may, I think, be taken as the 
first half of a bi-pennate (or two-winged) Transitional Period. 
The Identical Present, the epoch at which this Sciento-Schema- 
tive Programme of Careers is indited and published, is then 
the Crisis-Centre or Abstract Mere Line of the Transition 
(c. 6, t. 345) ; and the Hundred Years now following are to be 
the Completion or other Wing of the same. The Conception 
of the next Century as the Grand Arena of Events in the 
World, and especially in the direction of External Organiza- 
tion, is beginning to take possession of the leading Minds, and 
will soon make itself more and more decidedly felt. c. 1-10. 



Commentarif t. 430. 1. In Victor Hugo's eloquent and impressive 
introduction to the Paris Guide (1867) he draws a vivid picture of a new and 
wonderful nation which is to arise in the world during the coming century. 
With this nation the Millennium will not only commence, but will attain an 
extraordinary degree of development. " It will abhor war, and will find it im- 
possible to see the difference between ' the purple of the general, and the red of 
the butcher.' It will regard the slaughter of a Waterloo or a Sadowa with as 



300 THE GBEAT CSISIS. [Ch. IV. 

431. Dr. Gumming, the Key. Mr. Shimeall, and numerous 
other laborious and learned expositors of Prophecy, iix npon 
the present times, some of them upon this very year, as The 
Critical Epoch in the World's History. An idea like this is 
extensively diffused in the Churches. Many leading theo- 
logians are looking with anxious expectation for the occur- 
rence of some Great Crisis, the happening of some Supreme 



much, detestation as we now read of the massacre of St. Bartholomew. Instead 
of devastating wars, we shall then have grand congresses, a federal council of 
mankind, in which will be settled the disputes that would now occasion an 
appeal to arms. Justice will everywhere prevail, and peace and innocence will 
descend, white-robed, from Heaven, to preside over the destinies of the human 
race. The name of this extraordinary nation will be Europe, and its capital 
will be Paris !" (1). " It will be called Europe in the twentieth century, and, 
in the following centuries, still more completely transfigured, it will be called 
Humanity." (2). It does not matter that this sublime prophecy overlooks 
America and the rising destiny of the Occident. In far less than a century, it 
can hardly be doubted that the Western Continent will outrank the Eastern, and 
be the Acknowledged Head of this New and Progressive Humanity. 

2. In an important sense all Periods are Transition-Periods ; and it is only in 
degree that certain Epochs are so signalized in particular. If, instead of sup- 
posing that the next hundred years from this date will be a complete transit to 
a period of Harmony, we assume that it is to be merely the border of a broader 
belt of History which, as a ichole, is to be the Transition in question, — a suppo- 
sition calculated to seem far more probable to most minds ; — if, in other words, 
instead of One Hundred, we assume One Thousand Years, for this purpose, we 
have a literal Millennium, (Lat. mitte, A thousand, and annus, A yeah), as the 
Transition in question, with then its own vestibule of the past Hundred 
Years. 

3. Many things, under this supposition, come into harmonious relations which 
have seemed to be very diverse. It is a growing doctrine among students and 
expositors of the Scriptures, that there have been, and are to be, not one merely, 
but two at least, and perhaps three Crisis-Events in the World's History which 
are covered in a mixed way by the several prophecies of the Old and New 
Testaments which relate to the " Day of Judgment" or the " Final Judgment," 
the " Kesurrection," and " the Millennium." 

4. The first of these, under this interpretation, connects with the Judging and 
Condemnation of an Old Dispensation at the period of the Destruction of Jeru- 
salem, an event which is then held to have been accompanied by a " Second 
Coming of Christ," which is. therefore, now, in that sense, a long-past event. 



(1) Epitomized by one of the Daily Journals. (2) Paris Guide — Introduction, iv. 



CH. IV.] SECOND COMING OF CHKIST. 301 

Event. These are not "Millerites," nor technically " Second 
Adventists," bnt outside of that faith. They are not, for the 
most part, mere literalists. The Second Coming of Christ to 
reign on earth in person may not occur ; but, in the place of it, 
some Equivalent Change in the Order of All Human Affairs. 
The End of the World, and the Burning up with Fire, may 
mean no more than such completion of an Old Dispensation 



This view is held as indispensable to the consistency of some of the express 
•words of Christ, I have elsewhere (c. 1, t. 186) alluded to it as the doctrine 
of a branch of the Perfectionists drawn from "The Berean" and other theo- 
logical works of John H. Noyes. For a similar exposition, from an entirely 
different source, the reader is referred to a very liberal but strictly " Orthodox " 
work by Rev. C. L. Hequembourg, entitled, " Plan of the Creation : or, Other 
Worlds, and who inhabit them." (Boston, 1859). 

5. Both of these writers look also for an event in the present age which will 
be what Mr. Hequembourg denominates a judgment of the Gentile World and 
of The Semi-Religions now extant. This he believes is to be followed by The 
Millennium, as a Transition- Period to that completely regenerated condition of 
the World which is afterward to be perpetual. At the end of this Transition 
there will be, for a short period, a renewed Struggle of the Powers of Evil ; and 
then, in a sense, a Third Judgment, which will complete the Transitional Mil- 
lennium, and be the definite beginning of the Final Reign of Harmony destined 
permanently to endure. The peculiarity here is, that the Millennium is con- 
ceived of, not as the state of Normal Perfection, but as Semi-perfect, or incipient 
of Harmony merely. If we assign a corresponding Hundred Years to the latter 
Edge of this Millennial Transition, the Thousand Years is carried up by its 
marginal Supplements to Twelve Hundred Years from the date of the Interior 
" Final Judgment " witnessed by Swedenborg ; and 2967, or, proximately, 3000 
years from the birth of Christ, will witness the (supposed) Complete Expulsion 
of Evil from the Composition and Administration of Human Affairs. By Uui- 
versological doctrine, the same Element of Evil will continue in Kind, Subordi- 
nated only in Degree, or reduced to its Minimum, as we attain the Minimum of 
Friction in Machinery, (t. 411). 

6. These several divisions of the subject, so far as comprehended by him, Mr. 
Hequembourg not only finds necessary to harmonize the various Scriptures 
relating to it— especially in the Words of Christ, in Daniel, and in the Revela- 
tions—but he is surprised and delighted at the reconciliation so effected also 
between the different views of the subject which have been held in the Church. 
"It will be perceived," he says, "that all have erred, in common with our 
brethren of the Adventists, in conceiving of the Judgment as a single and dis- 
tant event. The Adventists, it appears, also, have been right, and all the rest 
of the world wrong, as regards what they call the Pre-Millennial Advent of 



302 THE GBAND SOCIAL REORGANIZATION.' [Cn. IV. 

or World-Order, and tlie Advent of a New One, together with 
the Consuming Criticism and Fierce Destruction of Old Things 
destined naturally to accompany the change, c. 1. The Pietism 
of the Past, and the Social Aspirations of the Present, are 
becoming reconciled and confluent. They will Ibe, from now, 
more broadly co-operative in the Grand Social Reorganiza- 
tion. 

Christ, for the Judgment was to occur before the regeneration of the World. 
It is remarkable in how fragmentary a form this subject has been received in the 
Church. It must be contemplated also as an interesting fact, that the explana- 
tion of this subject by the only key which unlocks it — the Saviour's Discourse 
— should result in showing that all are right, as the Conversion of the World 
is a great truth also, and that all can unite in a harmonious opinion. The 
author deems it one of his greatest causes of thankfulness to the Father of 
Mercies, that a union of so many minds — which might have been regarded as 
impossible — may be effected by a less fragmentary view of the subject." (1). 

7. But the same drift of enlightened exposition must still go an immense 
step further forward. It would not be difficult to show, by an extended exposi- 
tion of views, that the anticipations of Fourier, Comte, Victor Hugo, and the 
radical reformers generally, including many who rank as infidels and atheists, 
are, in a broad sense, identical with those of the Christian Church. Changing the 
dress and shibboleth of Sect, the same ultimate idea underlies the Aspirations 
of men who stand nominally at doctrinal antipodes from each other. Outside 
of Christendom, also, a similar Prophecy of a renewal of the Earth and its In- 
habitants lies hidden in the hearts and religious utterances of the good men of 
all ages. Interpreters are not, and will not be, wanting to seek the Spirit of these 
utterances, no matter how uncouth the shell, and to cause the backward nations 
to resume their march, from the basis of their own Scriptures, only a little behind 
the Unity of Christendom, to the Common goal of a Regenerated Humanity. 
I quote the following from a little work entitled, The Strength of Hindooism, 
or Hindoo Mythology ; by Eli Noyes, late Missionary at Orissa : " The tenth, or 
Kalthstkee incarnation, (of Bishnoo, or Yishnu, The Preserver, or the Presiding 
God over Providence or Human Affairs), is to appear with the body of a man, 
and the head of a horse. He is to be attended by a flying horse, and to hold 
swords eighteen feet long in each hand, with which he is to destroy all the wiclzed 
and commence a new era. 

8. " Some Hindoo enthusiasts declare that the English are the Kalunkee incar- 
nation. Such accuse their brethren of blindness in regard to the Spirit of their 
Prophecies. I once saw an old religious mendicant get into quite an ecstasy on 
this subject. Said he, 'I tell you, brethren, you are all in darkness; you look 
only to the letter, and do not understand the Spirit of prophecy. The veil has 



(1) Plan of the Creation, fcy Eev. C. L. Ilequembourg, p. 285. 



Ch. IV.] INDICATIONS OF CHANGE. 303 

432. The meeting of Sovereigns in Paris at this hour, not 
nnder the banner of War, but of Industry ; the spanning of 
One Ocean by Telegraph, and the Other by Steam Navigation, 
belting the earth with vital Communication by this New High- 
way of Commerce ; the definitive reversal of the currents of 
intercourse from the Old Eastern to the New Westerly Direc- 
tion, the significant symbolism of which will be expounded 



been taken from my eyes, and I see that the English are the Kalunkee incarna- 
tion, — Glory to the Immortal Bishnoo !' " The Grand Universal Reconcilia- 
tion to he inducted through the Unity of the Sciences, which, while it judges, also 
mediates, will reach to and embrace, not merely the Churches and Sects within 
Christendom, but all the Religions and Segments of Humanity outside of and 
beyond it, — constituting effectively the Social Unity of the Race. 

9. It would seem, in accordance with all views, whenever any definite exposi- 
tion of the prophecies has been ventured upon, that, if Christ is to reappear 
ancb reien personally on earth, that event should transpire near to this time. 
Should it not occur, the Church will be compelled to re-adjust its exegesis, 
and to accept a less literal interpretation; to substitute an equivalent event for 
the form of the fulfillment which has been previously cherished in idea. 
There need be no greater difficulty in this than in previous adjustments 
which the unfolding of events has enforced, by a rigorous necessity, on the 
Church. The Old, or Roman Catholic Church can only keep good its record 
by accepting the New Order as the Logical Continuation of its own History ; 
and Protestantism means nothing but chaos, unless it be the attainment of some 
higher ground of Unity through the inverse process of dissent (c. 9, t. 136). 
But, understood in the light of this New Intellectual Order of Truths, the 
Old Catholic Church appears as the Centering Stem of Unity in the midst of 
the foliage and branching of the great Protestant Divergency. The Numerous 
Sects of Protestantism are then the Leaves, and Twigs, and Branches of the same 
Tree, striving to ignore the Stem, which i3 alike anxious to be freed from all 
Connection with them. Christendom is hence a house divided against itself, 
and in its present state it cannot stand. The New Catholic Church recognizes 
and combines the two Sides of the Complex Truth : the L'nity and the Variety 
in Univariety. It extends the scope of its acceptance from the olackened root in the 
Previous Divergency of Heathenism, to the latest tendrils and Extremities of the Limits 
in Modern Radimlism, and assumes to carry forward the Culture of the Whole to 
the fullness of fruitage, through the Reconciliation, or the Mutual Understanding 
and Acceptance of All. It is in a new sense the " Broad Church," and also the 
High and the Deep Church, which establishes and defends the Inherent Com- 
plexity of Truth, and forever excludes the puerile Conception of its Sim- 
plicity, except as one Note in the Variety, one Phase of the Complexity U 
The Truth of Idea, and hence of Doctrine, is precisely as many-sided as Truth 



304 INDICATIONS OF CHANGE. [Ch. IV. 

elsewhere ; the Completion, in this age, of the toilsome re- 
searches of Physical Geography which have Ibnsied the world 
for thousands of years ; the Simultaneous Completion of the 
Criticism of all the Doctrines and Institutions of the Past ; the 
Triumph of Freedom, Education, and Religion in the issue of 
the Great American War, and the definitive Intervention of 
the "American Idea" in the affairs of the World, marrying 



Actualized in the Concrete Universe, which it is the task of all Philosophy and 
all Science to unravel and comprehend. What place remains, then, for Dog- 
matic Assumption and the ex-cathedra Condemnation of Others ? 

10. To those who are skeptical of Prophecy altogether, as Philosophers and 
Scientists are apt to be, a word only can be addressed here. Science in its 
maturity will accept much which Science in its half-developed state has been 
prone to reject (c. 39, t. 136), but will accept it doubtless with some modifica- 
tion. At bottom, nothing is more unphilosophical than that Science should 
contest the possibility of foreknowing the Future. The essential element of 
Science itself is Pre-vision which is foreknowledge or prophecy. And if it be 
possible to foreknow definitively the precise event of an hour in the Future, — an 
eclipse, for instance, to occur many thousand years hence, by one faculty of the 
mind, — is it unreasonable to suppose that some other of our faculties may cognize 
more generally and vaguely the concrete form of future events, when perhaps 
those faculties are elevated into some ecstatic and abnormal state of lucidity ? 
This question is wholly apart from that of the degree of authority or infalli- 
bility which attaches to this variety of pre-vision. If the seer avers, from within 
the charmed circle of his exalted state, that " he sees a panorama of future 
events spread out before his vision," and that " it is God who, by a direct inter- 
position, enables him to see it," it would accord with the methods of Science to 
individualize the questions, and to ask, 1. Does he see what he professes to 
see ? 2. If so, does the Vision really accord with any future series of events ? 
and, 3. Does the testimony or the conviction of the seer to that effect suffi- 
ciently demonstrate the divine intervention ; or may the Vision and the Pro- 
phecy be sufficiently accounted for upon simpler principles of interpretation. 
It was believed in one age, that the voice of God was heard in the thunder. 
Science now accepts the fact of thunder, but hears the voice of God in it no 
more than in any other of the sounds or noises of Nature. While Science dis- 
perses the prejudices of Superstition, it, as well as Superstition, has prejudices 
of its own to be overcome. There is a bigotry of learned infidelity which is, at 
best, only a little less dense than the bigotry of traditional and unreasoning 
pietism. 

Commentary t, 431. 1. It is a leading thought with Hequembourg, that 
the Final Judgment is a process instituted and carried on by " The Saints," in 
the application of higlier forms of truth to past and imperfect conditions. " In 



Cn. IV.] THE TOTAL NEW OEDEE. 305 

the two Hemisplieres ; tlie rapid Consolidation of Nationalities, 
as by the Growth of Eussia, and other European Dominions, 
in Asia, and the extinction of the smaller States of Europe ; 
the Planetary Abolition of Slavery ; the War upon Intempe- 
rance and other Social Evils ; the Incipient and Progressive 
Emancipation of Woman ; the Advent of Modern Spiritism and 
Spiritualism, as indicative of the closer embrace of the two 
Worlds ; the wonderful development of the Arts and Sciences ; 
the belief in the fulfillment of Prophecy Converging upon this 
Period ; the Unification of Weights and Measures, Currency, 
etc., for the whole World, now taking place ; the New Uni- 
versal Language undergoing Development ; and, finally, and 
more than aU, THE UNIFICATION OF HUMAN KNOWL- 
EDGE through tlie Discovery of the Unity of the Scien- 
ces, together with the foreshadowing of a Pantaechal Re- 
gime, or Univeesal Spieitual Goveenment foe Man- 
kind, and the Foundation of a Mediatoeial Chuech, upon 
the basis of that Unity of Ideas ; — these are some of the indica- 
tions, merely, that The Peesent is the birth of a Total New 
Oedee of Events on the Planet, (c. 6, t. 345). 
433. I will restate the Analogies of the Three Stages of 



another passage, the Saviour says , ' If any man hear my words, and believe 
not, I judge him not ; for I came not to judge the world, but to save it. He 
that tejecteth me and receiveth not my words hath one that judgeth him ; the 
Word that I have spoken, the same shall judge him in the last day.' (John 
xii. : 47, 48). The Saviour here quite consistently declares what his purpose 
was in coming to the world — it was to save it. Judgment or Condemnation 
was, therefore, incidental. But the passage explains itself, and is very impor- 
tant in exhibiting to us the nature of judgment. The Saviour disavowed any 
purpose of judging the world in person ; and in fact he did not personally 
come, and never will. But he established and left a power of judgment in the 
world, and a judgment-seat. His Word, Ms People, and the Providence of God, 
will declare and execute all the purposes of judgment which he intended. He 
says, in the passage, that the Word which he has spoken will judge those who 
reject him. Both, also, in the Old and New Testaments, the Saints are repre- 
sented as judging the World,'''' etc. (1). 



(1) Plan of the Creation, p 274. 



306 PHYSIOLOGICAL CONCEPTION. [Ch. IV. 

\ 

Pneumato-Cosmical Action with the Three Stages of Menta- 
tion involved in the enlarged Psychological Conception : 
I. The Primitive Heaved, into which the Ghosts or Spirits 
of dying men enter from Earth, and, casting off the body, pro- 
ceed from finer to finer degrees of attenuation, (identifying 
now deeper degrees of Interiorization with higher Ascension). 
This is the Analogue of Impressional Perception, in which 
the Eepresentative Films of External Objects enter the Mind, 
and gradually attenuate into Pure Ideas ; II. The Transi- 
tional Heaven, in which the Central Energy, u The Lord," 
reacts upon the Primitive Heaven, bringing it into an Order 
preparatory to its final descent on earth. This is analogous 
with the reaction of the Self-Consciousness within the Mind 
upon the primitive ideas assembled there, classifying and 
arranging them by "a Final Judgment" preparatory to the 
reprojection of the whole Mind, through the Will, upon the 
World of Matter, in the Actions of the Man ; III. The Ulte- 
rior Heaven, or the Paradise Regained on Earth, through 
Art and the Artistic Rehabilitation of the Planet, as the per- 
petual and perfected Celestial Abode for the Human Race. 
This is the Analogue of the Expression of the Individual or of 
the Collective Human Mind, — first in Discourse as Prediction, 
and then in the Works of Human Creation, and in the Perfect 
Conduct of the Individual, and of the Collective Life of Man. 

434. In a Secondary sense, Physiological Conception, with 
G-estation and Birth, is the Analogue of the same train of 
Events. The Compound W^orld hitherto, including the Hea- 
vens and the Earth, — the Proto-Societismus in both Worlds, — 
has been a foetus in process of growth and preparation for an 
Ulterior Life. The Spiritual Heavens of the Past were the 
Foetal Brain at rest, and being constituted from the Choicest 
Materials fed to it from without. The new energy and the 
premonitions of birth were the first half of the Transitional 
Epoch. The Hour of Birth is now. The severance of the 
umbilical cord, and the consignment of the Placenta, — the old 



Cn. IV.] DEATH NOT NORMAL, BUT EXCEPTIONAL. 307 

Mystical Ground of Life, — to dissolution and decay, is at the 
touch of Eadical Scientific Surgery. The gasping incipiency 
of the life of the New-born Infant will fill the coming century. 
The External air will, from this instant, commence to inflate its 
lungs. Farther on in the future is the robust development of 
Luminous ages. Humanity, as the Grand Man, gets itself in 
this manner ultimately constituted. The Normal Progress 
of Development is not in the direction of Death, — except as an 
initial and preparatory recoil, — but in the direction of Life; 
not towards Interiors, but towards Exteriors and the Objec- 
tification of Ideals in the Actual Creations of this World of 
TJltimation and Poicer. A Grand Terminal Conversion 
into Opposites of the whole drift of Human Aspiration and 
Faith, away from the Old Heaven and Earth, towards the 
bright Acclivities of its own Earthly Celestial Destiny, will 
mark the Advent of the New Order, c. 1-5. 



Commentary t. 434. 1. It is the peculiarity of this view, that Death, like 
Disease, of which it is the fruit and culmination, is held to be & falling away from 
the Normal Design of Being ; which Design was, and is, at least a qjJAsi-per- 
petual life in the body ; for, while Life and Death have, in the Absolute, an Equiv- 
alence as Elements (t. 412), the practical triumph of Life over Death by the 
principle of Preponderance, in the Relative or Actual, is precisely that which 
God or Nature is striving to realize in Man. It follows, therefore, that Man, in 
his JSformcd Perfection, is more than a " Spirit," inasmuch as he is Spirit and 
Body, — The Body not an Encumbrance, according to traditional repute, but the 
Spiritualized Attendant, the Perfected Servant of the wants of the Soul. Hence, 
Anthropology is placed above Pneumatology in the Typical Table (t. 40) ; 
although still there is a sense in which the order is reversed, as, in a sense, the 
Air or Atmosphere is Above Man's position in Nature, while it is yet beneath 
him along with the Earth, also. 

2. Except for the reserve which I wish to impose upon myself in respect to 
the utterance of mere Opinions or Articles of Faith in a Preliminary Scientific 
Basis, I should speak here more specifically of the possible and probable return 
of Individual Spirits into the Earth-Life during the present and coming Crisis; 
of the higher Spiritualization of those who will remain in the body ; and of 
the germination from these two sources of a New and Superior— that is to say, 
of the Normal — Humanity, on the Planet. I will only so far transgress the limits 
of Formal Scientism, as to say, that some have died whom I should not be sur- 
prised to greet again in material bodies of a superior mould ; and that, as for 
those now here, I believe Death is not (practically) the perpetual necessity it is 



303 ANALOGUES OF TEAXSCEXBEXTALISM. [Ch. IV. 

435. Transcendentalism in " The Psychological Conception" 
of Philosophy echoes to and Repeats Idealism in "The Cos- 
mical Conception ;" and Experientialism repeats in like man- 
ner Materialism, c. 1. All the other forms of the Cosmical 



supposed to be. For those, — few, it may be, who shall be willing to come into 
the Knowledge of All Truth, and to serve it with unsicerving fidelity and devotion 
and the full consecration of all they have and are, in this Crisis-Age of the Worl Vg 
Destiny, I Mieve, that the curse of death may he averted ; such exemption begin- 
ning from the time when the requisite material and Sjpiritucd conditions can ue 
combined at a focus of true Social Organization. Nor is this opinion, notwith- 
standing I have chosen to offer it in that form, a mere opinion, unsustained by 
the inferences of Science. These I am unable at present, however, for lack of 
space, to expound. The subject will come up again, from time to time, in my 
subsequent writings, as a part of the Gospel of this Hour. 

3. To facilitate the discussion of this subject, I have adopted a few techni- 
calities, which may be introduced here. The Surviving Film or Ghost after any 
death of the External Gross Body, whether of a Man, of an Idea on Entering 
the Mind, or of Any Thing else Analogous, I denominate a Persistent Remain- 
der. Assuming, then, the possibility that this Film should re-assume to itself 
a new accession of more solid materials, and so recover a Body, this process of 
virtual Resurrection I denominate The Rehabilitation of Persistext Re- 

ITAESDERS. 

4. The suggestion of such a Change in Human Destiny arouses at once a 
thousand difficulties and objections, Physiological, Psychological and Ana- 
logical, and may seem doubtless to be the very weakness of credulity. I con- 
tent myself for the present with having propounded the subject. There will 
be ample time and occasion hereafter for considering the objections. 

5. Mr. Hewitt, a gentleman subsequently mentioned in connection with ideas 
supposed to be derived from the Spirits (c. 1, t. 453), has been earnestly pre- 
dicting for several vears a " Great Crisis " in the affairs of this world, to 
occur near to this time ; to extend from Man to the Physical Constitution of 
the Planet ; annealing it, as it were, and changing essentially the character of 
the Earth itself, its Soils and Atmospheres, and fitting it to be the residence of 
a higher or more Spiritualized Order of Beings ; while at the same time the 
change is to be fatal to the inferior orders of animals and men. Fourier be- 
lieved in the early happening of jSTew Creations on the Planet, to occur just 
when the World of Men should commence definitively the Reign of Harmony. 
Cantagrel announces that the World is organizing, in Humanity, a World-Soul, 
which is, when organized, to assume the same full control over the Earth-Ball 
itself which the Individual Man wields over his Body. Analogy seems indeed 
to point to Synchronous changes in the Subjective and the Objective World. In 
accordance with the General Principle of Universology upon the subject, these 
impressions, becoming so prevalent, mean something ; how literally they are 
destined to be fulfilled it is unnecessary now to attempt to prognosticate. 

Commentary t. 435. 1. The Analogies here adduced, both Psychological 



Ch. IT.] the oxtological faith. 309 

Conception have, likewise, echoes to themselves here ; hut 
space forbids any farther expansion of the subject. 

436. We pass now to the consideration of "The Oxtologi- 
cal Faith." Here, as in the preceding case, the sphere of our 
observation must be greatly enlarged. By Ontological Faith, 
(1-0) 3 rd , in Philosophy, opposed, as the Lowest, to Anthro- 
pology, (1.2) 3 rd , in Science, as the Highest Domain, is now to 
be understood far more than has heretofore been intended in 
Philosophy ; far more than Faith in respect to The Absolute, 
transcendentally conceived of, as the Substrate of Being. 
Placing our backs against this dead Limit of Mental Impossi- 
bility, — whether as the JSToumenon of Philosophy, or The 
Unrevealed God of Theology, — in either case the Great Un- 
known, — with the tacit acceptance that we yield to our own 
Identity and Self-Consciousness ; with the implicit Faith and 
Trust which men give to Foundations and Backgrounds ; 
affirming, cherishing, and relying upon, while yet ceasing 
mainly to regard them, we direct our vital and tcorldng Faith 
outwardly and forward upon HmiA^riTY and The Futuee of 
the Race here o^ Eaeth. Vie turn our faces westward ; 
no longer to the East. Our faith is in the Possibilities of 
Accomplishment. We worship God as revealed, and to be 
revealed, in his Woeks ; as incarnated, and to be incarnated^ 
ix Man. We open our eyes upon the light at the same in- 
stant that our lungs are filled. We find ourselves in a Isew 
World. We venture to begin to say, within definite limits, 
"I know," in the place of "Credo," the fitting utterance of 
the Preparatory or Incipient Career of Mankind (t. 20). 



and Physiological, are only proximately correct. I present them for the present 
as they will be most popularly and readily understood. The real nature of the 
relations involved is more complex, and must await a more detailed and exact 
exposition elsewhere. The double action of the two Hemispheres of the Brain 
is involved. The first apparent relationship of the two Worlds, as to relative 
Superiority and Inferiority, and Male and Female Function, will be subject to 
various modifications, partial reversals, and other adjustments, which it is 
impracticable to introduce now. 



310 [STEW CATHOLIC CREED. [Ch. IV. 

437. And yet, we too have our Creed. We believe in All 
that has ever been believed in, in the Past; revised, clarified, 
systematized, by the Light of Knowledge ; and we add to this 

. the whole immense Chapter of Possibilities, Capabilities, and 
necessary Actualities in the Future, already irradiated and 
made glorious by the prophetic endowment of Science. The 
Conduct of All Humanity in the Infinite Ages hereafter is the 
Arena of our Faith. The whole of what has been and is, 
together with the Teleological Necessity, and the Kealizations 
to ensue, are The Absolute of Integralism. Ethics, Politics, 
and Sociology loom up in this Domain ; Religion translated 
into Life ; the Millennium inaugurated through Science; the 
Solidarity and Coherence of the Universe in Space, and its 
unbroken Co^tlntjity of Dependence in Time, vindicated and 
clearly comprehended, c. 1, 2. 

438. We arrive at this immense Subject, only, for the 
present, to dismiss it. It is that for which the whole of this 
treatise is, in a sense, merely an Introduction ; but it is too 
extensive to admit of furnishing more than its Prime Divisions 
in this already overcrowded chapter. It covers the ground, 
and more than the ground intended by Hegel by the term 
' ' Mind ' ' — after ' ' Logic ' ' and ' ' Nature, " — c oupled with all 



Commentary t. 437, 1. The prolonged and agonizing Struggle after a 
merely sentimental and ideal Unity with God, which "has been the life of the 
Religions World in the Past, must virtually cease, for all Progressed and Supe- 
rior Natures, at some time ; and when so appropriately as at the instant when 
the identically parallel Struggle of the Scientific World after Unity of Law and 
System in the Universe comes to an end, through the discovery and realization, for 
those who are prepared to understand it, of more than all that was consciously 
hoped for ? While the struggle exists, it is the confession, in either case, that no 
such Unity has been as yet attained to. When Unity with God is reached and 
realized in the sense that the Soul rests in it as calmly as in its own Self- 
conscious Existence, the Manifestation of Effort in that direction will terminate. 
Men will pray less ; but they will labor more earnestly, as well as more intelli- 
gently, to actualize divine purposes or ends, in all Spheres ; to inaugurate and 
maintain the high and completed forms of life, — material, moral, and social. 
Prayer, or the petitions of helplessness, pertain, in preponderance, to the In- 
fantoid, and earnest labor, in preponderance to the Adultoid Age of Develop- 



Ch. IV.] THE ABSOLUTE ; INFINITE ; ECSTATIC. 311 

that Fourier means by "The Social Destiny of Man." The 
following Table, exhibiting the Natural Affinities of the first 
branchings of Ontological Faith with the Several Drifts of 
Pneumato-Cosmical Development previously sketched, must 
conclude the Subject : — 

t^lBle: 31. 

Ontological Faith (1 . 0) 3 rd . Pneumato- Cosmology (1 . 0) (2 nd ). 

3. The Integral Ontological Ulterior Reaction. N 3 rd Drift. 

Faith. Final External Order. 

2. The Universological Ontolo- Reversal. 2 nd - r 7 Drift. " Final 

gical Faith. Judgment in Spirit-World." 

1. The Theologica-Metaphysical Primitive Drift. The Old Hea- 

Ontological Faith. vens and Hells (and Earth). 

(1 . 0) 3 rd ) 3 rd . (1 . 0) 2 nd (3 rd ). 

(1 . 0) 3 rd ) 2 nd . (1 . 0) 2 nd (2 nd ). 

(1 . 0) 3 rd ) l 8t . (1 . 0) 2 nd (1 st ). 

439. We pass now to the consideration of Ontology itself, 
the Science which discriminates The Absolute, The Infinite, 
and The Ecstatic. This is not the basilar Antithesis of Anthro- 



ment. Some Ages, some Nations, and some Individuals are oelow, others are 
upon a level with, and others again are, or will be, above, the felt necessity, for 
instituted or habitual prayer, as an expresssion of the Soul's want. 

2. With the averment in the preceding Paragraph boldly made, I neverthe- 
less accept most heartily the sentiment contained in the following Extract from 
one of the most pious and devoted of authors : " Therefore let not the man who 
is so far mentalized that he catches these correlations [between the Spiritual 
and the Physical Nature of things] with less difficulty of analysis and syn- 
thesis, heedlessly destroy the useful forms by which his younger brother is 
ascending to the Linht and Love and Actuation of the higher moral Life. 
They are the ladder by which he himself has ascended, yea, and has yet to 
ascend — only in other and higher forms." (1). 



(1) The Living Forces of the Universe— Geo. W. Thompson ; p. 



312 GENERALITY IHSTSMAL ; SPECIALITY DUISMAL. [Ch. IV. 

pology (1.2) 3 rd , the Crowning Science of Specialogy ; that is, 
as we have just seen, The Ontological Faith (1.0) 3 rd . It is, 
on the contrary, in a sense, the still more basilar Antithesis of 
the, in a sense, still more crowning department of Echosophy 
which we now know as Generalogy or Natural Philosophy. 
It is therefore ax>, as contrasted with ±. This is, however, 
pre-eminently the Supreme Department of ISTaturo-Metaphysic ; 
while it is Unismal, as contrasted with Speculology (1.0), 
which is Duismal ; and while, in the Echosophismus, on the 
contrary, it is Specialogy, Duismal, which, on the whole, pre- 
dominates over Generalogy, which is Unismal ; for, by a cer- 
tain Loyalty to the Dominant Principle of each Domain, it 
is that which Accords with Unity which talces the lead in 
Philosophy, as it is that which Accords with Duality 
which does so in Science. Philosophy is Generalizing, and 
Science Specializing. Generality by its drift towards 
Totality or Wholeness, is Unismal, — inasmuch as the Integer 
(or Whole) is a Unit ; and Speciality, by its drift towards 
Partism, and thence to Particulism, (Little-, or Least-Part- 
ism), is Duismal. 

440. It should be observed, in explanation of the preceding 
paragraph, that the Clefs which consist of other signs than 
the Arabic Figures, as ±, etc., are merely substitutes ; and 
that the same Branches of Knowledge might, with a little less 
of abridgment merely, have been notated, by a different Ad- 
jastment, by the aid of Numbers alone ; thus, (1.2) 1, in the 
place of ± ; (1.2) 2 in the place of 1.2, etc. It is in this 
sense that ± and <x» are Unismal ; 1 . 2 and 1 . Duismal, etc. 

441. Let us recur, in the first instance, more specifically 
to Natural Philosophy (±) ; first, to indicate its primary Divi- 
sions, and then to compare it with the subject now to be 
brought under consideration ; for while as a Generalization of 
Echosophy, it belongs with Science ; yet by its character of 
Generality, it is still a Philosophy, and is better considered, 
in its details, at this point. A few Paragraphs must suffice. 



Cn. IV.] GEXER A LOGICAL ANALOGY. 313 

It subdivides primarily, with reference to the Twofold Nega- 
tive Continent of Being— Space and Time. Comte has fallen 
upon this ground of distribution. It has furnished to him 
the difference between the Static and the Dynamic (or Motic) 
portions of his Philosophy — or between the Theoretical and 
the Practical halves of the Subject, ±1.2, and ±l 6t .2 nd . The 
± then subdivides into the +, which is the Major Aspect of 
the Static-and-Motic Aspect, and is "The Objective Method' ' 
of Comte; the — , which is the Minor Aspect, "The Subjec- 
tive Method," and the =, which may be assumed as the 
Generalized Analogy between the Objective and Subjective 
Methods, from the similarity of Law empirically observed as 
existing between them. (t. 443, 444). 

442. The -f and — signs combined with the Number- Clefs, 
as +1., — 1, etc., denote that practical blending of Gen- 
eralogical and Specialogical Considerations which almost al- 
ways occurs in the treatment of any of the Sciences. Naturo- 
Metaphysical Principles, (1 ; 0), also glide, unobserved, into 
the treatment of subjects professedly scientific — a fact sig- 
nalized, exposed, and much inveighed against by the author 
of Positivism. 

443. In respect to the Generalized Analogy between the 
Objective and the Subjective Methods in Natural Philosophy, 
(the Study of the Universe from the World to Man, and from 
Man to the "World, respectively), which Generalized Analogy 
is the Central and Unifying Domain of Generalogy, Comte, 
who has, as it were, created this whole Science or Philosophy 
±, commenced before his death a Third Great Elaboration 
which was in part to cover this precise ground, though not so 
definitely as it might have been made to do. This final 
work he denominated The Subjective Synthesis, and defined 
it as The Universal System of Conceptions proper to the 
Normal State of Humanity. These were, of course, deduced 
A Posteriori, and stand accordingly contrasted with The Uni- 
versal System of the Necessary and Universal Conceptions 

28 



311 A PEIOEI A]S T D A POSTEKIOEI. [Cji. IV. 

of the Human Mind, to determine which, by A Priori investi- 
gation, has been the perpetual effort of Philosophy properly 
so called, 1 ; 0. 

444. More strictly speaking, "both Naturo-Metaphysic, 1 ; 0, 
and Natural Philosophy, ± , have each an A Priori and an 
A Posteriori. Let A Priori Method he symbolized by a Pro- 
cedure downward from the Head to the Trunk and Feet of the 
Human Body ; and A Posteriori Method by the opposite 
Procedure, upward from the Feet to the Head. The Method 
of the Metaphysician is The A Priori Procedure fiest, fol- 
lowed by a Reversed Procedure dependent upon it, which, in 
respect to order, is then A Posteriori ; while the Method of the 
Positivist or Natural Philosopher is The A Posteriori Procedure 
fiest, followed by a Reversed Procedure dependent upon it, 
which, in respect to Order, is then A Priori. But in the matter 
of the Metaphysics, the two Drifts are not so distinctly pro- 
nounced. It is only in the case of Fichte and Hegel that the 
effort to return from the External World to the First Prin- 
ciples sought to be established in the Metaphysic is formally 
made. In the Great Mass of Metaphysical Philosophy, the 
whole Procedure is A Priori, and from The Absolute to The 
Infinite, or from Absolute Unity (Unism), to Absolute Va- 
riety or Multifariousness (Duism) (a. 25, t. 267), as will 
elsewhere be shown. At a central point in this career, 
analogous with the locality of the Genitals in the Individual 
Human Body, occurs the Conjunctional Effect and Manifesta- 
tion of the Principle which I denominate Ecstaticism, as the 
Third Term between The Absolute and the Infinite. Finally, 
it should be observed, in passing, that the Scieoto-Philo- 
sophy of Universology and Integralism is the Identification, 
by a Closer Analysis and Comparison, of the Universal Prin- 
ciples of the Metaphysician and of the Positivist, respec- 
tively ; and of the logical bases of A Priori and A Posteriori 
Methods, universally. 

445. The striking and appropriate motto of this last great 



Ch. IV.] THE SUBJECTIVE SYNTHESIS OF COMTE. 315 

work of M. Comte — The Subjective Synthesis — is this : Induc- 
tion conducting to Deduction for the Sake of Construction; 
(Induire pour deduire a fin de construire). The work was 
planned to consist of three Parts (in four Volumes). These 
Parts were to have been, 1. The System of Positive Logic; 
2. The System of Positive Morals ; and, 3. TJie System of 
Positive Industry. Of these Parts, the great author, ' ' founder 
of Positivism and of the Religion of Humanity," only lived to 
complete the first, The Positive System of Logic. His disci- 
ples in France propose, it is understood, to endeavor to com- 
plete the two remaining Parts, as well as may be done, from 
the indications and the spirit of his other works, and from their 
own understanding of the subjects involved. The meaning 
which he attaches to the term Logic is, of course, quite distinct 
from both Logic in its ordinary Scholastic Sense, (Catalogic), 
and Logic in the now well-known Universal Sense, as the 
Equivalent of Metaphysic, according to Hegel ; and equally 
different from the Special Scientific Analogic which is pre- 
dominantly meant in the present work by this latter term. It 
is, on the contrary, what I have denominated it, Generalized 
Analogic, or the Appropriate (Logic as Universal Conceptions, 
and the) Analogic of Generalogy, which is the Generalized 
and somewhat Indeterminate Aspect of Echosophy. With the 
" Universal" Principles, (as the Three Laws of Physics, ex- 
tended to Sociology, in the Politique Positive), abstracted, and 
dealt with in their rigorously Analogical aspect, it would have 
constituted the real Nexus between his two former works. 

446. Such is then the threefold Subdivision of Echosophic 
Generalization: 1. The Objective Method — World-to-Man; — 
Trunk-to-Head ; 2. The Subjective Method — Man-to- World ; 
— Head-to- Trunk ; and, 3. The Connecting Logic of the former 
two, "The Subjective," properly the Intervening, Synthesis; 
The Intermediation between Man and World, as Logical 
Nexus ; — by Analogy, The Neck of the Individual Human 
Body. The Head, formerly presented as the type of Intelli- 



316 THE ABSOLUTE A2TD THE EXEEXITE. [Ch. IV. 

gence (Dia. 2, t. 41) ; and then as that of Heaven (t 408), re- 
appears here as the Analogne of Man, the Subject of Intelli- 
gence, and the Superior or Celestial Product of Being. The 
Neck, previously spoken of as the Analogue of the Inter- 
mediate Spirit- World "between the Head (Heaven) Anthro- 
poid, and the Trunk (Earth and Hell; Cosnioid, was so, espe- 
cially in respect to the Throat as Breathing and Swallowing 
Apparatus, representative of the Viscera (t. 403) ; here, it is 
so mainly in respect to the bony framework of the Cervix, 
representative of the entire skeleton, the more complete Ana- 
logue of Generalized Logic (t. 445). 

447. Echoing to these Subdivisions is then the threefold 
Subdivision of Ontology above alluded to. Herein, as seen 
by Tab. No. 32 are, 1. Absoeutology, which is Objective, or 
related to the Universe as apart from God, and is hence Philo- 
sophical or Metaphysical, as contrasted with Theology ; and 
2. Ixeixttoeogy, which is Subjective and Spiritual, and hence 
Theological, or associated especially with the Supreme Being. 
God is recognized at once, both in Theological and common 
phrase, as meant by TJie Tafin ite : while the phrase, TJie Abso- 
lute, carries the thought over, just as naturally, to Metaphysics. 

448. The Absolute x> of Xatnro-Metaphysic echoes therefore 
to Objective Generalogy +, The Universe to the World ; and 
the Infinite tx to Subjective Generalogy — , or God to Man. In- 
termediate and 3" d , is ac, The Ecstatic, echoing to = ; or the 
Intermediation and Conjunction of The Infinite and The 
Absolute, — or of God and The Universe, or of Man as God and 
of Woman as the Universe (or World), (t 1065), — echoing to 
The Intermediation and Conjunction of Man as the Subjective 
World, to the Immediate Objective World as his Medium of 
Surroundings and Support or as the Matrix which contains 
him. So, finally, by a similar Analogy, the Genitalia connect- 
ing the two Sexes, echo to the Throat and Xeck connecting the , 
Head (Analogue again of Man) with the Trunk (Analogue of 
Woman) within the Individual Body. (t. 498). I have shown 



Ch. IV.] comte's first, secoxd, axd third philosophies. 317 

elsewhere (1) that in the Neck and Throat are repeated all the 
Organs of Sexuality less specifically, and with a lower ecstasy 
of function ; and that Eating and Conversation, or Speak- 
ing and Hearing, are both analogous functions with Coition. 
c. 1-7. 

449. The following extract from the Subjective Synthesis of 
Comte requires a word of Comment to bring it into harmony 
with what has here been said : ' ' We ought normally to regard 
The First Philosophy and the Third Philosophy as the Neces- 
sary Types [Analogues] of Abstractness and Concreteness 
[respectively] ; the former concerning the Entirety of Pheno- 
mena, and the latter concerning the Totality of Beings. Con- 
nected with both, so as to institute a Unity between them, The 
Second Philosophy participates simultaneously in their respec- 
tive characters, the combination of which forms its own, 
according to the proportionate degrees of Proximity." (2). 

450. It might be supposed here that by "First Philoso- 
phy" is meant the same as by "Objective Method" (t. 36) ; 
by "Third Philosophy," the same as by "Subjective 



Commentary t. 448. 1. It would appear from these Analogies that 
Religion, associated with God and Theology, is Masculine (The Male in the Con- 
junction), and that Philosophy, associated with The Universe and Metaphysics, is 
Feminine (The Female in the Conjunction). So they are by Eepetitive Ana- 
logy (t. 31) ; but tendentially it is the Opposite. It is the Male Type of Mind 
which devotes itself to Philosophy for the reason that it is intrinsically Feminine, 
and it is the Female Type of Mind which devotes itself to Religion, because it 
is intrinsically Masculine. In Manifestation, the case is therefore reversed, and 
Philosophy appears as Masculine, and Religion as Feminine. 

2. But both the Philosophy and the Religion of the Past are merely Sub- 
divisions of the Naturismus; and, hence, as a whole, Feminoid and Infantoid 
(c. 24, t. 136), as contrasted with the Scientismus, and with Sciento-Philo- 
sophy — Masculoid. Instead of two Individuals of the Opposite Sex we have 
before us really, therefore, analogically, the two Side-halves of the Individual 
Female Body enacting the part of, or echoing to, Separate Individuals— Male 
and Female. The Left Side, — The Heart, Affection (t. 42) stands now for 
Religion, and the Right Side, — Abstractness, Rectification, Law — terminating in 



(1) Analogical Anatomy of the Head and Trunk. (2) Syntese Subjectvre, Vol. I. p. 254. 



318 IMMUTABILITY OF LATV, AND GRAVITATION. [Ch. IV. 

Metliod" (t. 36) ; and "by "Second Philosophy," the same as by 
the Nexus between these two, above alluded to, and now under 
consideration. Such is not, however, the author's meaning, 
but, as he explains elsewhere (1), by First Philosophy, he 
means a Body of "Universal" Abstract Principles which he 
has discovered (empirically) or adopted and codified, fifteen in 
number, their Type being The Immutability of Law ; by 
Second Philosophy, he means another Series of Principles, 
less comprehensive and more numerous ; General, merely, in- 
stead of Universal ; but still Abstract, the type of which is 
Gravitation ; and by Third Philosophy he means, the 
Generalization of Concrete Science, in which he is unable to 
present either Universal or General Laws — the Laws therein 
being Special or Particular. The consideration of these 
Classes of Laws will be resumed elsewhere (t. 455). 

451. The above exposition of A Priori and A Posteriori 
Method (t 444) exhibits the Human Head as the type of Man, 
and the Trunk-and-Limbs as the type of the World (446). 



Action or Practical Philosophy, stands for Naturo-Metaphysic. These cohere at 
the Median Line, but are sufficiently cleft fundamentally to admit the penetration 
and disparting access of the true Masculine Principle ; that of thorough Scientic 
Analysis and Research. In this Congress is seated the inmost of all Principles, 
the Ecstaticism of Regenerative Being; the Exquisiteness of Nascent Life 
itself. 

3. There is a seeming Contradiction here of the Analogues previously stated 
(t 24), where Philosophy is made to echo repetitively to Matter, and tendentially 
to Mind, while Religion is the Analogue of Movement or Action (here assigned 
to the right hand, and associated with Philosophy). It is, however, merely a 
complexity and modification in the higher evolution. The Internal Action, 
visceral, is still the Heart-beat, associated with the Left Side, and so with Reli- 
gion ; the External Action signified by the Right Hand is associated, first, with 
Rectification (Lat. Rectus, the Right Hajstd), the Attribute of Science (t. 519), 
and then with Externality, the Attribute of Matter (t. 86), and ultimately with 
Practice — and so with Philosophy, as related in turn to all these. 

4. The Progeny begotten by Scientism upon the body of Naturisni is the 
New and Resplendent Naturism of Art, or the regenerate and newborn Uni- 



(1) Synthese Subjective, Vol. I. p. 14. 



Ch. IV.] comte's scale of the sciences. 319 

The entire body of the Universe resulting from the combina- 
tion of these two factors, the Founder of Positivism then finds 
subdivided somewhat, I may add, as Language is divided into 
Parts of Speech, into Seven "Natural Categories," the do- 
mains of the Seven Grand Sciences which constitute his 
Ascending Scale or Hierarchy of the Sciences. These I have 
elsewhere exhibited in Diagram as a Pyramid, and they will 
often recur for consideration. Their names, and the order in 
which they arise, are the following : 1. Mathematics (1. The 
Calculus, 2. Geometry, 3. Mechanics) ; 2. Astronomy ; 3. 
Physics ; 4. Chemistry ; 5. Biology ; 6. Sociology ; and, 
7. Ethics (La Morale), (t. 200). 

452. I shall state here in brief, trusting in part to future 
exposition, and in part to the Obviousness of the Analogies 
themselves, when stated, in what manner this Grand Distribu- 
tion of the Sciences stands related, corporeally ; that is to say, 
with the Parts and Aspects of the Human Body. The Mathe- 
matics are the Analogue of the Limbs and their Conjunction 



verse, predominating in Goodness, Truth, and Beauty, in every Sphere of Being. 
It should be repeated, that we are authorized by a Principle of our Science 
(c. 33, 136) to identify successive Crisis-periods found in the Ordinary Evolu- 
tion of Events in Time, as if they were one and the same event, in respect to 
the larger Ideal Evolution (Spaceoid) ; and hence, to speak of the Impending 
Crisis-Event in Human Affairs, sometimes as a begetting, sometimes as a birth, 
sometimes as the period of dentition, and sometimes as an arriving at puberty 
or adult age. It is the Spirit of Decisive and Climacteric Transition which is 
meant. 

5. Religion becomes identified above with the Left Side of the Body, and yet 
the Left Side tendentially with The Absolute as the Basis of Philosophy. This 
Absolute— Representative of Wholeness— is the Median Line, towards which 
the Left Side convolves ; while from that Line, as its Base, the Right Hand, 
outstretched, withdraws in its reach after Belation or Something other. In this 
manner the Left Side (Free or Left, Lat. Absolutus, Free) becomes consociated 
with The Absolute, and the Right Hand with The Relative ; the Left re- 
peating the Back, and the Right the Front or Face. Absolutism is the recog- 
nized characteristic of The Ea*t, or of Asia, and of Antiquity ; and Relativ- 
ism (or Relativity, the Modern Scientific Spirit) that of the West, or of Europ3 
(and America), and so again of Modern Times and the Future. 



320 ANALOGUES OF THE SAME IN THE BODY. [Cn. IV. 

with, the Body ; thus : Arithmetic of trie Extremities, the 
Fingers and Toes; Algebra of the Equation of the Limbs 
and Extremities upon the two Sides of the Body; the Dif- 
ferential and Integral Calculus of the Diverse Branchiness of 
the Limbs and of the Integrative Mass of the Body, respec- 
tively ; repeating Diveegent and Conveegent Individual- 
ity as Abstract Principles illustrated in Tab. 2, t. 41 ; and 
the Calculus of Variations of the Suppleness and Gesticula- 
tion of the Body. The Ten Fingers are the Basis of all Count 
and so, as it were, of all Number. The Figures, representing 
Numbers, are called Digits, from the Latin Digiti, Fingees. 
Two-sided Equality is the basic idea of Algebra, of Analogic, 
and more radically of All Science ; Difference and Integration 
relate to the Parts and the Whole. Geometry is the Analogue 
of the Limbs, as such, between the Trunk and the Extremities, 



6. The grandly conceived Philosophy of Hoene Wronski attempts to inter- 
vene reconciliatively between these two Standing-points and Drifts. He is the 
author of Messianism, of The Absolute Reform of Human Knowledge, and of other 
numerous and very remarkable works, only not estimated because they are not 
extensively known. He is a man who, like Comte, combines an extraordinary 
scientific endowment with complete devotion to the ulterior and supreme eleva- 
tion of man, while more imbued with the spirit of the older religious sentiment 
of the Christian World. He has put forth, as the Basis of his system, the Con- 
ception that the Civilization of Asia, Absolutoid and Intuitional in character, 
and the Civilization of Europe, Relativoid, Skeptical, and Purely Intellectual, 
have come to a dead lock, or rather to a total divergency in their several careers 
of mental progress, and that neither is now competent to raise the world to a 
higher plane of Development. In this dilemma he appeals to, and foresees, the 
Providential intervention of the Sclavic Nations, as a New People lying, geo- 
graphically, between Asia and Europe, having as yet their Philosophical Con- 
ceptions to evolve. These will naturally tend to partake of the character of both 
the other systems, while yet, as he believes, to rise higher than either. It is 
this Ideal Mission struggling somewhat blindly to realize itself, and not any 
merely Political strife for ascendency, which he regards as the meaning of Pan- 
sclavism. He too (c. 1, t. 430) has forgotten America, a still Newer People than 
the Sclaves ; and has not seen so clearly as he should that it is by an ultra- 
development of the Pure Intellect, symbolized by the still farther Western 
Longitude of this Continent that the race will begin to return to the Absolute 
Convictions and Deep Intuitions of the East and the Early Ages ; that, in fine, 
the Cosmical Wave of Emigration and of Ideal Evolution is destined to o-o 



Ch. IV.] HEAD AND BROW ; TKUNK AND LOUS. 321 

or of the Extremities as Limbs. The Units of Measurement 
take their names from these parts of the body, as the Ell (cf. 
elbow), the Span (or reach of the arms), the Foot, Inch (Fr. 
pouce, the Thumb), etc. The Limbs are the Diametrids of 
the Body, and so, analogous with the Standards and Bases of 
all Geometrical Construction (c, 7, t. 43). Finally, Mechanics 
has for its Analogue the Compagination of the Parts of the 
Body as Parts of a Machine, or the Constituents of One Total 
Mechanismus moved by forces from the Yital Centres. 

453. Astronomy is analogous with the Whole Body exter- 
nally viewed. The Head and Brow, in another sense repre- 
senting Man (Male), now represents the Sun as a God in 
Heaven, a Male Figure ; the Trunk then represents the Mother- 
Earth, and is also representative of Woman (t. 448). c. 1-10. 



round the Globe, rather than to revert or become stationary at any middle posi- 
tion. Still, while this is the truth of the subject, in preponderance, as I think, 
I recognize that, co-existently, the rising wave has its immense refluxional cur- 
rent, represented by the Russian Empire and the other Sclavic people, and that 
there is hence a genuine inspiration in the Conception of Wronski. The Entente 
Cordiale which has spontaneously arisen between Russia, the Most Absolutoid 
(Arbitrismal), and The United States, the Most Relatoid (or Logicismal) Na- 
tions of Christendom, may have in it an occult significance the grandeur of 
which the Future alone can develop. Their divergency should embrace, as 
Pivot of Unity, the Pantarchal or Spiritual Government, Interventional, Volun- 
tary, or Self-authorized, and functionating predominantly in the discovery and 
promulgation of Sciento-Philosophical, and -Political Laws. 

7. The yawning schism heretofore extant between Arbitrism and Logicism, 
the Spirit of the East and the Spirit of the West, so healed intellectually, or in 
Principle, as it now tends to be sympathetically and instinctively, between the two 
Youngest and Greatest of Nations, would readily be healed by that influence, 
and other co-operative tendencies between the Older Branches of the Planetary 
Commonwealth; between Asia and Europe; and between the Catholic and 
Protestant Factions in the bosom of Europe herself. Let Russia and America 
consent and unite to govern by the Force of Ideas demonstrating the Co-opera- 
tive Unity and Potency of Opposite Principles and Systems, subordinating the 
ambition of merely territorial and material aggrandizement, and the way is 
broadly open to the disarming of Europe, to the immense and rapid develop- 
ment of Industry and Learning, to the Conquest of Prejudice and Selfishness 
in the World, and to the rapid and early realization of all high ideals. 

Commentary t. 453. 1. Simon C. Hewitt, formerly from Boston, now, 
I believe, residing in one of the Western States, was a distinguished pioneer in 



322 ANALOGUES OF THjS, SPECIAL SCIENCES. [Ch. IV. 

Physics corresponds with, and echoes to, the Aspects, Reflects, 
Faces, or Facets of the Body, and hence to its Foem as ab- 
stracted from its Substance; Chemistry holds the same rela- 
tion to the Substance of the Body abstracted from its Form. 
Biology — consisting of Yegetalogy and Animalogy, — echoes 
to the Vegetative and Animal Physiological Systems within 
the Body, respectively, — they having again their Respective 
Centres, in the Trunk for the Vegetative, and in the Head for 
the Animal. • Sociology corresponds with the Separate Guilds 
or Local Centres and Systems dependent on them, consociated 
in the Unity and Co-operative Harmony of the Whole ; from 
the Grand Nerve- and Blood-Centres and -Systems down to 
the System involved in the Constitution of the Single Primi- 
tive Cell. And, finally, Morals, the Science of Posture rela- 
tively to others, is analogous with the Abstract Lines of Direc- 
tion which regulate the Body with reference to its Normal 
Uprightness of Position, and its Various Inclinations and 



the Spiritist Literature and Experiences of the last few years, and connected espe- 
cially with that branch of the Movement known as " The Practical Spiritual- 
ists," of whom John M. Spear has been the leading medium, — a sect of Spiritists 
strongly tending towards Socialism. Mr. Hewitt exhibited, at one time, the 
model of a new order of architecture for a Unitary Home, the plan and prin- 
ciples of which were, as he claimed and doubtless believed, communicated to 
him through impression, by the Spirits. The Edifice embodied in a surprising 
degree the idea of the Female Body, — the Home regarded, seemingly, as a 
Matrix protecting and accommodating its inhabitants. There was quite ob- 
viously presented in the architecture a woman seated upon an eminence. The 
Outline was moulded or modified artistically so as to differ entirely in that 
respect from the Temple of the Sciences ideally suggested in this work, which 
deals almost exclusively in Straight Lines and Severe Angles ; in other respects, 
however, there was a striking resemblance, (c. 5, t. 434). 

2. The Dome and Parts above answered to the Head ; the Entablature to the 
Neck, and the Upper Story (of three) to the region of the Breasts. In front of 
this upper portion of the Trunk were two detached balconies artistically 
rounded below and in the form of their covering above, so as to suggest the 
Mammx. The Wings of the Edifice answered to the Arms, as the wings of 
birds are the recognized Homologues of the Superior or Anterior Extremities 
of Mammals however modified. The middle region was the Abdomen and the 
Lower Story or Basement was the Pelvis. The Interior Arrangements of the 



Cn. IV.] NEXUS OF THE HEAD AND TRUNK. 323 

Declinations. It should be added that Theology has for its 
Analogue the Centering Point above the Head to which the 
Unitary Uprising of the Body conveys or points, and to which 
it defers, — or such other Teleological Point as may prove to 
be most commanding. 

454. We return now to the Consideration of the nexus be- 
tween the Head and Trunk, to which I have assigned the 
Clef =, which is the well-known Sign of Algebraic Equation. 
Now, it is not the Neck, precisely, as nexus between Head and 
Trunk, but the Median Line down the Centre of the Head and 
Body, the nexus between the two Equal Sides, which is en- 
titled to this sign, first as corresponding with Algebra specifi- 
cally, and secondly, with The Algebraic Spirit of Pure Specu- 
lative Abstraction pointed out by, and especially distasteful 
to Comte. But, in the Neck, this Equation of the two Sides is 
brought to a Species of Focalization. It is there that the 
Nerve Lines from One Side of the Head cross to the Opposite 



Apartments, relatively to their uses, conformed to these Analogies in a more 
or less perfect decree. The Roads ascending the Eminence on either side, and 
conver^ino- at the base of the building, indicated in vague outline the Lower 
Extremities. If nature is immodest, or if some of our prevailing ideas regard 
as immodest what she does not, the difficulty must be compromised as it best 
may. Nature, Science, and Art, all seem combined in making slight account 
of conventional pruderies of all sorts. The Figure or Symbol of the Human 
Body as a Temple of the Soul, or a Residence for Man, is not new, and was 
boldly employed by Jesus in one of his contests with the Jews. " Destroy this 
Temple," he said, "and in three days I will raise it up." (1). "But he spake 
of the temple of his body." (2). So, in the Apocalypse, both Babylon, the Old 
and Evil City, and The New Jerusalem, the New and Beautiful Home of 
Humanity, are symbolized under the form of a Woman. The term " City " is 
there used for a Single Complex Edifice. This is shown by the cubic form of the 
New Jerusalem which is precisely applicable to the single residence, with its 
" Many Mansions," but not at all so to the literal City as an aggregate of 
houses, (c. 54, t. 193, 1015). 

3. Without further observing the differences between the two models (the 
Artistic and the Scientic), a few additional remarks are in place upon the gen- 
eral Subject. The Neck has been specified in the Text (t. 408) as the region 

(1) John ii. : 19. (2) lb., v. 21. 



324 DECUSSATION. [Ch. IV. 

Side of the Trunk, and so inversely. This is called Decussa- 
tion ; tying, as it were, the two sides of the "body together. 
The Figure resulting is this : 

Diagram IsT o . 8, 




This denotes a new Variety of Equation. It "breaks into > and 
< which are the remaining Primitive Signs in Mathematics, 
and denote indeterminately declining and augmenting Ratio. 
The compound figure x denotes therefore equation between 
these two Varieties of Ratio. It is a special Variety of the Equa- 
tion more generally signified by =, which properly denotes 
more radically the Universalized Conception of Equality, as 



which coincides especially with the Intermediate Spirit- World. The Throat in 
addition to the Esophagous contains the Trachea or Windpipe (the Wind-, 
or Air-, or fom£Mng-passage-way. This is the Stem of the Lungs — the Aerial 
or Pneumatoid region of the Body (t. 98). This region extends from the 
Nostrils to the Lungs, and includes centrally the Throat. But in this same 
region occurs, in striking predominance, The Hairy Development of the body. 
The Hair of the Head falls over and conceals the back of the Neck ; and the 
Beard of the Male does the same, in front, in respect to the Throat. What do 
these facts signify ? And what is the specific Symbolism of the Beard conferred 
upon one of the Sexes and denied to the other ? 

4. The Hair is the Analogue, within or upon the body, of the Shade or Sha- 
dow which falls backward from the Person, or from an Edifice, in the direction 
away from the Light, as from exposure to the Sun, for instance. In the Woman 
it is a Vail or Symbol of Concealment or Retiracy, and is significant of that 
characteristic in her. Shade implies the Radiation of Light, inversely, and the 
Chevelure (or Head of Hair) is, to use a bold figure, a fasciculus of the Mays of 
Shadow or Darkness. The general contrast of Light and Shade, as from the Ob- 
jective Sun, affects the two Sexes equally, except that the Woman is immersed 
more deeply in the Shade, of which she is more predominantly representative. 



Cn. IV.] THE SKELETON THE ABSTRACT MAN. 325 

lying at the "basis of Algebra, Dialectic, Analogic, and so of 
Science universally, as its most radical Principle,— pivoting 
on the Decussation which occurs, as it were, at The Punctum 
Vita, in the Neck. (t. 1079). 

455. The so-called Abstract Principles, The Observational 
Generalizations really, which constitute Natural Philosophy, 
or Generalogy, are collectively Analogous with the Skeleton 
of the Human Body, as will be shown more at large else- 
where. The SJcelelon of the Man is the Abstract Man in 
this proximate sense, though still Concrete. (The Purely 
Abstract Human Body, the Analogue of another class of Ana- 
lytical and Transcendental Generalizations, is the Body as 
sketched by Schemative Lines in Pure Space with no infilling 
whatsoever, either of Flesh or Bone, — the System of Typical 
Plans, the Ideal Outlay of the Body, which Logically precedes 
it in Being). The Grand Group of Universal Abstract Prin- 
ciples (in this Modified Sense of Abstractness) which constitute 
the " First Philosophy" of Comte, and which affect all the 
Sciences, or " apply equally to All Classes of Phenomena ," 
have their Analogue in the Vertebral Column (or The Back- 



Both have, therefore. Heads of Hair, falling in the same general direction, such 
being only somewhat more distinctive of the Female. I will assume here, for 
the present, trusting to prove it, to what will be incidentally adduced else- 
where, that the prevalent tendency of women to wearing the hair long, and that 
of men to wearing it short, is based upon true instincts in the several natures of 
the two Sexes, except a temporary reversal in transition periods, as now among 
" the Long-Haired Reformers" (Men), and " the Short-Haired Women Reform- 
ers," who are developing in themselves, for good uses, some of the qualities of 
the opposite sex. I will assume, upon the same terms, that length of hair, (as 
traditionally in the case of Samson), is related to, and coincident with, some 
variety of Strength, physical, or mental, or both, endosmosed through these capil- 
lary tubes, from Nature at large ; and finally, that among the forces so sym- 
bolized and aided is that of Native, or Sensational Intuition, a faculty of 
Knowing, in which woman is superior to man to a degree which compensates 
remarkably for the superiority of the man in Pure Intellect, the penetrating 
power of abstruse scientific discovery, now about to be signalized. 

5. It has been noticed above that the ordinary Head of Hair endows equally 



326 BACK-BONE, PELVIS, SKULL. [Ch. IV. 

Bone proper). They constitute, in other words, Tlie Back- 
Bone of the Total Constitution of Being. The Pelvis is the 
Something-, (Ground or Basis), and the Skull the Nothing- 
Domain, (the Counter, Negative, or Logical Ground), of the 
Abstractismus,— they two combining to represent Space (the 
Firmament beneath and the Arch overhead), hence one of 
the Two Abstract and Negative Continents of Being. The 
Concatenated Vertebrae, (Separate Bones of the Back), of the 
True Vertebral Column are then the Analogue of Time, the 
remaining one of these Two Abstract Negative Continents. 
The Particular or Individual Bones of this Column, in addi- 
tion to Periods in the Succession of Time, denote The Indivi- 
dual Universal Abstract Principles of the Order empirically 
or discursively discovered or formulized by Comte — consti- 
tuting his " First Philosophy. " These he has found only to 
the number of 15 ; they should and will be, when fully dis- 
covered and formulized, 24; the number of the Human Verte- 
brae ; 8 groups of 3, instead of 5 (1), at which he has given 
over the pursuit. The Four and Twenty Elders seen in vision by 



the two Sexes, saving this tendency in the Female to preserve it in its full native 
growth. But in respect to the Beard it is different. If in addition to the Ex- 
ternal or Objective Light, (the Outward Sun of Common and Natural Illumina- 
tion), there were placed an Interior Lamp or Source of Light, a sort of Pharos, 
within The Tholus, or within the Head of the Image, surmounting an Edifice, it 
would cast an inverse shadow from the Swelling Centre of the Dome, inter- 
rupting its rays, which shadow would fall upon, and envelop, the lower por- 
tion of the Dome {analogous with the lower part of the face of a man). This 
shadow, contradicting the shadow from the External Sun, would then be the 
Analogue of the Beard of the Man. Nature so indicates, if I understand her 
language, that there is a sense in which the Male Intellect, the Light within 
the Brow, is original or Godlike, as that of the woman is not, in any thing like 
the same degree. If her mind is refulgent with reflected Intelligence, his mind 
is fulgent with con-genital and generative Illuminating Power. There is, by 
the Laws of Analogy, Sex of the Mind, no less than of the body, and of every 
parcel and atom of the whole being. The Purely Intellectual Mentality of the 
Woman is predominatively receptive and conceptive, gestative, amplifying, 



(1) Politique Positiye. Vol. IV., p. 173-LSO. 



Cn. IV.] SMALL BOXES OF THE BODY. 327 

John, seated, as it were, "round about the throne," (the Skull 
and its vital inhabitant, The Soul) are the Four and Twenty 
Universal Laws of Being of this Order : and numerically the 
seer was the more accurate of the two observers. These are 
Observationally or Empirically discovered Universal Princi- 
ples, related to Time (Induction and Deduction, c. 1-9, t. 321 . 
They are to be contrasted with another Series of such Prin- 
ciples (the Categories of Kant) related to Space, and with still 
another Series, Sciento- Philosophic, those announced espe- 
cially in the present work, which Compass, as it were, the two 
Realms of Space and Time in the Unity of a Transcendental 
Relationship between them. 

456. The remaining Small Bones of the Body, of The Face 
and Limbs especially, represent the Secondary Class of Prin- 
ciples discovered by Comte, constituting his " Second Philo- t 
sophy." These are " also Abstract," that is to say, by Ana- 
logy, Pertaining to the Skeleton, and "more numerous," but 
local and special as affecting not "all Phenomena," but those 
respectively of " the 7 Categories of Nature, or the Domains 



organizing as well as reproductive, and fostering of the Wisdom of the Man. 
The Male Intellect is, on the contrary, in like preponderance, discovering, pene- 
trative of Causes, probing, experimental, crucial, and severe. All physical 
differences of the two sexes are either co-incidental with, or correlative to, cor- 
responding psychological differences. Woman is the Analogue of Nature and 
The World ; Man of Science and of Man (or Mankind), as Antithetical to the 
World; the Coition and Co action between the Sexes and the Reproduction 
thence, of Movement or Art, and of successive Creation as such (t. 136). Woman 
is predominantly Physiological ( Gr. Physis, Nature), and man Psychological 
(Psyche, Soul for Mind). "Woman is psychologically the Satellite of man; man 
physiologically the Satellite of woman. As Principles represented, all Being is 
generated of them; a constant succession of births and deaths; of the Arisings 
and Departings of the Universal Becoming fa. 31, t. 204\ 

6. Again, however, the Head coincides with the Abstract, and the Trunk 
with the Actual or Concrete. In the Abstract the two Principles are carried 
absolutely asunder (saving by Inexpugn ability, a mere exception) ; the Man 
has all the Beard and the "Woman none (or nearly so). But, in the Concrete, or 
Actual, the equilibrium is restored. The hairy ornamentation of the body is 
more impartially distributed. Sex is everywhere ; more distinct in the higher 



323 XANTEAl* DISTRIBUTION. [Ch. IV. 

of the Seven Grand Sciences singly (t. 437). Finally, The 
Principles of "The Concrete," — "The Third Philosophy" — 
which he could neither enumerate nor distinctly discover, are 
represented by, or have for their Analogues the still more 
Numerous and Indeterminate Distribution of Muscles, Nerves, 
Viscera, etc., which, as every Anatomist knows, it is espe- 
cially difficult to classify. 

457. Such are, by analogy, the Principles of Being, falling 
into these Three Classes, as they are observationally and in- 
ductively delivered by Comte, as derived from the Generaliza- 
tion of the External Facts of Science. Let us now consider 
the Categories of Kant, as Universal Principles of Mind, and 
thence of Being (t. 455), as derived from Logic or Direct 
Intellectual Analysis, — Subjective Investigation; (the ana- 
tomizing or cut-up of the Body primarily down the Median 
Line and crosswise at the Girdle). These Principles fall, in 
the first instance, into 4 Groups-of-Categories, — Quality, 



types of Being ; more blended and obscure in the lower types ; less distinct, 
therefore, in the Edifice than in the human body ; still, however, analogically 
traceanle in the outline and distribution of the parts. 

7. But it remains to be said that by the Principle of mere Preponderance 
(t. 526) the Woman is not wholly female, nor the Man wholly male. Each 
Sex has a wing which laps over upon the Opposite Character (c. 42, t. 136); 
so, also the Woman is not without a downy, pubescent beard, and some whole 
races of men are very slightly endowed in that respect. And, by so much as 
the Man excels the Woman in Projective Original and Impregnative Intellec- 
tual Power, the Analogue of Light, by so much (proportionally) does the 
Woman excel the Man in the tenderness and delicacy of Sensibility ; the genial 
warmth which swells the breasts and rounds the figure, — the Analogue of the 
Heat which fosters and delights our bodies, and prepares our food. The ex- 
traordinary Original Fountain of Intellectual Light in the Brow of the Man is 
thus compensated by the Extraordinary Warmth of Sentiment in the Heart of 
the Woman. The discrimination above made between Physiological and 
Psychological (Mentological) Excellence is the most obvious and ready defense 
of the Male Sex against the forcible Physiological Argument of Mrs. Famham 
for the Superiority of Woman. (1). 



(t) In another sense it is more true to represent Man as a Major Mode of both Light and Heat, and 
W-man as a Minor Mode of the same ; Light shaded and Heat reduced to Warmth ; Power modulated 



Ch. IV.] THE TWO FEET ; QUALITY AND QUANTITY. 329 

Quantity, Relation, and Modality (Tab. 8, 1. 108). Each 
of these Kant subdivides into 3 simple Principles which are 
the Single Categories. The Subdivisions of Quantity are 
represented by Oxe, Many, All. This, as the basis of In- 
determinate Number, I have augmented to 5, and represent 
them by One, Some, Few, Many, All (Dia. 5, t. 234 ; t 333). 
Let us assume that each of the 4 Groups is capable, as by 
Analogy it should be, of a similar and equally appropriate 
augmentation, by increase of Speciality, and we have 4 
Groups with 5 Subdivisions of each. The Analogy in the 
Body for this Distribution is found in The 4 Quarters of the 
Body (t 308) extending into the 4 Limbs, and terminating in 
the Hands and Feet, with their respective Groups of 5 Fingers 
and Toes. 

458. The Two Feet are Quality and Quantity respectively, 
the bases Metaphysical and Mathematical, respectively, upon 
which the whole System of Truth and the whole Fabric of the 



8. But, lest in this age of Special Sensitiveness on the subject, some indivi- 
duals of the "Feminine Persuasion" should still object to a conclusion -which 
affirms in any sense the Intellectual Supremacy of Man, let us see what Science, 
ur^ed a step further, may enable us to do for them. If they will consent to 
surrender the claim of Woman to be the Paraxon of Physical Perfection, the 
other arm of the dilemma will then swing round favorably to their side. Mr. 
John Frankenstein, an Artist and Art-Critic peculiarly endowed with insight 
into the more recondite constituents of Artistic Effects, affirms that the Lines 
of the Contour of the Male Figure have a higher quality of Gracefulness and 
Beauty than those of the Female Figure. If this be so, it is because of the 
greater Complexity of the Elements of the Curves, — an ulterior Exhibit, or a 
highe r Potency, of the Hogarthian Principle of Beauty (t. 514), as contrasted 
witl" che Simple Swelling Rotundities of the Feminine Form. In this secondary 
aru ulterior sense there should then be, per contra, a corresponding refinement 
in the quality of the Female Intellect ; a kind of Subtlety in which the Mind 
of the Woman excels that of the Man, even as an Apparatus of Intellect itself 
The Beard (as well as the Hair) has another function than that of mere orna- 



into Geniality, Gentleness, and the extreme delicacies of Feeling and Knowing. The subject is the 
focus of all comploxiies, and cannot ba exhibited in its many-sidedness in a few paragraphs. If injus- 
tice is done, i*i this estimate, to the qualities of either sex, the Method is adequate when followed fur- 
ther, to rectify all mistakes, and to conduct to an exhaustive and satisfactory solution. 

29 



330 FLEXIBILITY OF THE HANDS. [Ch. IV. 

Universe stand. Each member of the Upper two Groups, Rela- 
tion and Modality, the Right and Left Hands, respectively, 
has, it will be noticed, a doubleness of Development, (Sub- 
stance and Inherence, for example, Tab. 8, t. 108), which is 
wanting in respect to Quality and Quantity, the joint Pedestal 
of the Universe. This difference is analogous with the greater 
flexibility of the Hands, which can be folded in and out, as 
compared with the greater fixedness or rigidity of the Feet. 
A more extended effort would reveal the Corporeal Analogies 
of Universal Principles as conceived by Hegel, Spencer, and 
other Philosophers who have been less systematic and distinc- 
tive; an effort which must be for the present, however, perter- 
mitted. All of these Distributions of the Abstract First Prin- 
ciples of Being, (with their indeterminate Addendum of Con- 
crete Principles, or Principles of the Concrete), belong, when 
radically considered, as already stated, to what I have else- 
where characterized as Obsekvational Generalizations 
(t 1012). They are derived, in other words, from an investiga- 
tion of the Body (of the Individual, or of Universal Being), 



mentation. It gathers, contains, and transmits the Vital Magnetisms or Spiritual 
Forces of Nature. May not the diminutive Downy Beard upon the face of the 
Woman perform this service in a more attenuated, and yet, in some refined sense, 
in a more efficient way, than the more sturdy hirsuteness of the Male ? If the 
appeal were from Science to Sense, few men whose lips have come in contact 
with the cheek of the woman they have loved would be inclined to doubt it. 
It is thus that the Dialectic of Ulterior and Still Ulterior Stages of Develop- 
ment, — new waves in the Perpetual Flux of Principles in the Combination of 
their Activities, — brings first one and then the other member of any Antithesis 
uppermost or farthest forward, — suggesting the Precise Equality of the two 
Elements in the Absolute. Still, practically, or in respect to the Most Obvious and 
Prominent Aspect of Mental Organization and Action, the Verdict of Science re- 
mains unaltered, as it seems to me, that Man (Male) is, Psychologically, 
the Supreme and Governing Power, and that "Woman is the Physiological 
Paragon. 

9. In making an estimate of the relative worth or value of the two Sexes, the 
strength and quality of their faculty of Knowing is by no means all. There is 
ground for affirming, as our Science will elsewhere demonstrate : That the 
Woman has a Moral Function which gives to her another kind of Supremacy, 



Cn. IV.] SCIEXTO-PHILOSOPHIC UNIVERSAL PRINCIPLES. 331 

somewhat in the gross, (Ft. en gros). This statement applies 
with greater force to the Method of Comte, and less so, but 
still essentially to the Method of Kant. Neither begins in 
Radical Analysis, the Single Clean Cut, inclusively represen- 
tative of the Whole Anatomy of the subject. 

459. There remains to be noticed then, in direct contrast 
with this whole Combined Method of Comte-and-Kant, still 
another Method, and another Whole Assemblage of the First 
Principles of Being, thence derived, still more Eadical and 
Fundamental, the working of which Method, and the collec- 
tion of which Assemblage of Principles, belongs to the new 
kind of Philosophy herein elaborated, and which I have de- 
nominated Sciento-Philosophy. The Generalizations in ques- 
tion are, as also previously stated, what I have denominated 
Analytical Generalizations (t. 1012). The Analogues in 
the Body for this new, and, for exact Scientific purposes, 
greatly more important, Class of Principles, are of three kinds : 
1. Universalold, 2. Generaloid, and 3. Specialold. • The 
Primitive and Universaloid form of Sciento-Philosophic Uni- 
versal Principles corresponds with the Single and Primi- 



under the head of Influence, over the Man. The True Woman has a power and 
a responsibility in elevating and maintaining the Moral Nature of Man at the 
Acme of his own innate possibilities in that direction, which is wholly different 
from any influence, which in any similar degree, the Man is capable of, or called 
upon to exert, over the Woman. This fact was first confidently affirmed and 
urged upon my attention, out of the testimony of her own profound feminine 
intuition, by such a woman. The subsequent investigation of the proposition 
by the light of Universological Principles confirms the assumption. 

10. The whole of this discussion has, however, occurred incidentally here. 
The point for which the Hair and Beard are now considered is to call attention 
to their Analogical Position and Relationship with the Intermediate Spiritual or 
Breathing Region of the Body— from the Nostrils to the Waist. They cover in 
this manner the Throat, Neck, Chest, and Lungs, and accord with them by a 
certain identity of Function. They float upon the same ocean of air, which, 
entering the Lungs, becomes Breath, and is exhaled in Rays of Vapor which 
repeat the Hair. They symbolize Shade or Shadow ; and the Ghosts in the 
Spirit- World are conceived of, and denominated "Shades" or " Shadows" — (the 
inhabitants of Hades, a word also etymologically cognated with Sheides). 



332 OSSEOUS ANALOGY. [Ch. IV. 

tive Division of the whole Body, (Head and Trunk), at the 
Median Line, into the two Equal Side-Halves of the Body ; — or 
rather with the Synstasis, Analysis, and Synthesis of the Body 
at that Central Line (t. 322). These are in tnrn the primitive 
Unism, Duism, and Trinism, as illustrated in the Constitution 
of the Body (Tab. 12, t 211). This Lateral or Sidewise Dis- 
tribution is Spaceoid (t 386). 

460. The Secondary and Generaloid illustration, in the Body, 
of this style of Universal Principles is found in the Sub- 
divisions of the Pelvis and Skull, the two Fundamenta of the 
Bony Framework, into the particular "bones which compose 
them. The Pelvis is a Unoid ; or divides "by Odd Numbers. 
It consists of 3 Aspects ; 1 st , of the Sacro-Coccygeal Col- 
umn — Unismal ; 2 T,d , of the 2 Coxal Bones (Ossa Innominata) 
— Duismal ; and, 3 rd , of the Whole — Trinismal. The Unismal 
Base then divides by the higher Odd Numbers in Series, 3 
bones in the Coccyx, and 5 in the Sacrum. The Skull is a 
Duoid ; or divides by Even Numbers. It has 8 bones, 8 being 
the 3 rd power of 2. It has adjunct to it in the bones of the 
Face, the double (equal) of the next higher and governing Odd 
Number, 7, — these bones being 14 in number. The Sub- 
dominant 2, Sacral, (even), in the Pelvis, and the Subdominant 
7, (odd, though doubled), in the Skeleton of the head vindicate 
the Principle of Inexpugnability, — the Minor Presence of 
the Opposite Principle. This Distribution of Skull and Pel- 
vis, as Ends of the Main Extension of the Body ; successional 
or lengthwise, is Temporoid, within a Spatial Domain (t 455). 

461. The Tertial or Specialoid illustration, in the Body, of 
this style of Universal Principles occurs in the Teeth and 
Nails, the Nude or Exposed, and highly finished or Enameled, 
Termini of the Bony Framework. These bone-like Extremities 
of the Extremities of the Body, converted, as it were, into the 
clearness of Crystal, symbolize a New and Important Kind of 
Universality and Representative Value, in respect to the whole 
system. We are in the presence here of a New Kind of Gen- 



noo 



Ch. IV.] ALL, IX THE ANALYSIS OF THE LEAST. 060 

eralization passing up to Universality, while resulting, 
nevertJieless, from carrying Speciality down to the Minutest 
Points of Particularity. This is then pre-eminently the 
domain of Analytical Generalization (t. 1012). At this 
point, analogically, The Definite Epitome of All Universal 
Principles is found in the rigorous Analysis of any, the 
least Atom, of Matter, of Mind, or of Movement ; of the Minu- 
test Thought or Thing even ; in accordance with the intuitive 
statement of Swedenborg, that U A11 things are contained in 
the least thing." There is, therefore, in what is analogous 
with this view, a Magnificent Terminal Conversion into 
Opposites from Universal Laws gathered by commencing in 
General Observation and Encyclopedic Estimates, to Laws 
more Exact, more Obvious when pointed out, and equally, or, 
in another sense, more Absolutely Universal derived from 
the Analysis of any least Item of Being, — the paring of a 
finger-nail even. The basis is so laid for a new, distinct, and 
precise classification of all the Phenomena of the Universe, the 
understanding of which, instead of demanding an elaborate 
education in the Special Sciences, shall be itself the initiation 
and the instrument for the speedy accomplishment of that edu- 
cation. All this is analogous, again, with the use made by the 
Zoologist of the Teeth and Nails (or Claws) in the Classification 
of the Animal Kingdom ; reading by them alone the whole 
Physical Structure and the necessary habits of life of the 
Animal, whether the Species be living or extinct. 

462. Unism, Duism, and Trinism here re-appear at the 
outer Extremities of the Body, echoing in a Fuller Expression 
to their Primitive Occurrence at the Median Line (t. 459). 
The Bi-lateral Equation of the Limbs follows that of the two 
Halves of the Body. The Thumb, in the Constitution of the 
Hand, is a Unoid (single). (The Nail of the Thumb follows 
the Thumb, as the Analogue of Unism, the Abstract Principle, 
follows the Unit, as thing ; and so of the Nails of the other 
Digital Extremities). The 4 Fingers of the Hand are a Duoid 



334 TEIGEADE DIVISION C2_ SCIENTO-PHILOSOPHY. [Ch. IV. 

(2+2) ; and the whole Group of Fingers and Thumb is a 
Trinoid (1+4). The Jaws are the Limbs of the Head. The 
Teeth repeat the Nails. (1). The Unism, Duism, and Trinism, 
is here carried out in higher Complexity, or in more elaborate 
Perfection. The Jaws are properly 4, not 2, as ordinarily 
reckoned. Each Jaw, (half-jaw), has 8 Teeth distributed into 
Classes, as follows : 1. Canine, equal to Thumb, a Unoid 
(Point) ; 2. Incisors (Edge, Line) + 2 Bicuspids (Two-Points) 
= 4, a Duoid (doubled) ; 3. Molars, — Grinders, Trinoid (Sur- 
face and Solidity). Fourier had a perception of some relation 
between this Distribution of the Teeth and a Governing Law of 
Distribution Universally. He insisted that the Number 32, that 
of all the Teeth in the Adult Jaws, is a Grand Governing Num- 
ber in the Numerical Distributions of Being throughout the 
Universe. He made a similar use, in an obscure way, of the 
Numerical Distribution of the Bibs, 12 in Number on either 
side, with the Composition 7 + 5, (the Long and Short Ribs 
respectively), relating it to the Diatonic Scale in Music (7), 
and the 5 Semi-tones. 

463. This immense text, here crowded into a mere Synopsis 
in a few paragraphs, will require volumes and the combined 
labors of the University for many years fully to elucidate it. 
Reference is had for the present to other portions of this work ; 
to " The Analogical Anatomy of the Head and Trunk"; and to 
the forthcoming " Exposition of the Apocalypse." 

464. It is obvious that The First Cleavage of the Body into 
Halves ; The Two Abutments of the Trunk, (Pelvis and Skull) ; 
and the Least and Last Extremities, (the Teeth and Nails) ; — 
the Analogues of the Three Stages of Sciento-Philosophy, — 
Universaloid, Generaloid, and Specialoid, — constitute A Tei- 
geade Seeies of Pivotal Positions ; Incipient, Medial, 
and Final; holding, as it were, in Clamps or a Framework, 
all the other Parts and Aspects of the Skeleton (and Body), — 



(1) See Analogical Anatomy of the Head and Trunk. 



Ch. IV.] ECH0S0PH0ID XATURO-METAPHYSIC. 335 

wMcli have been assigned as the Analogues of " The Universal 
Principles" of the other Systems of Philosophy. In the same 
manner, the ~New Philosophy here adduced is more radical and 
comprehensive, embracing all other Systems, and bringing 
them into a Common Unity, while it is still, in itself, a new 
and distinct System, in addition, — as that which does so em- 
brace and bind the parts of the other Systems into one. 

465. Allusion has been made to the existence of a Sub- 
dominant Semi-Scientific Aspect of Naturo-Metaphysic, Coun- 
terparting the Naturo-Metaphysicoid Subordinate portion of 
Echosophy, (t 340). This is imported from ±, and is charac- 
teristic of Mill, Bain, and other stanch Echosophists, when 
they treat Metaphysics in the vein of Critical Science, or from 
the exterior point of view of the Inductive Sciences. It may 
be notated thus, (1 .0) (1.2). We are now prepared to return 
to the consideration of Ontology, the Corresponding Depart- 
ment of INaturo-Metaphysic. 

466. Absoltjtology, the lowest branch of Ontology, x>, 
echoes to "The Objective Method" in Generalogy, +, Comte's 
" Fundamental Elaboration ;" Ixfesttology, the highest, a, 
to "The Subjective Method,"—, Comte's " Principal Ela- 
boration" (t. 36); and, finally, Ecstatology, the Middle 
Branch, oc ? to the Generalized Analogic between those two 
Methods, (t 441), = ; or thus : 

T^BLE 3 3 . 

(Philosophical) Ontology ox> . (Echosophical) Generalogy -£- . 

ls'finitology a subjective method — 

Ecstatology oc Generalized Analogic = 

Absolutology do Objective Method + 

These Gradations of Generalogy echo in turn to the funda- 
mental or Spencerian Distribution of Specialogy (the principal 
domain of Echosophy) ; namely, to Clef 1, Clef 2, and Clef 3, 



336 ONTOLOGY OF TUB FROTHINGHAMS. [Ch. IV. 

respectively. It is worthy of note, then, that contemporane- 
ously with the announcement by Spencer of the true "basis of 
the distribution of Ordinary Science, (the Scientic portion of 
the distribution of Cosmology, Typ. Tab. t 40), the Frothing- 
hams (of Boston) produce a remarkable Work, entitled Phi- 
losophy an Absolute Science, founded on the Universal Laws 
of Being, and including Ontology, Theology, and Psycho- 
logy, made one, as Spirit, Soul, and Body. (1). Their posit- 
ing of the Laws of Being, stripped of Amplification, and as I 
apprehend it, may be represented as follows : 

TABLE 33. 

[Read from below upward.] (2) 

External or Phenomenal 

* 

EXISTENCE. 
The Creation. 

THE INFINITE, Marriage, or Conjunction, THE FINITE, 

THE ABSOLUTE, 
God, as Absolute Creating Cause. 

467. God, as well as the External World, is here conceived of 
as a resultant Compound Existence, so to speak, from the Mar- 
riage of two Opposite Principles, The Infinite and the Finite. 
This is an Absolute allied with Ferrier's Trinismal Absolute, 
(a. 5, 26, t. 267). But it is more accurate, as Ferrier has shown, 
when expounding Pythagoras (a. 21, t. 204), to put The 
FiNiTiNG-Principle, Peras or Limit, in the place of The Finite 
(The Limited), and then to Identify The Finite with (at least 
Phenomenal) Existence. On the other hand, Mr. Mill ob- 
jects, rightly enough, to our substituting The Absolute, as 
Abstract, for God, as the Concrete Absolute Being. It is also 
certainly more in accordance with instinctual usage to as- 
sociate The FiNiT-ing Limit with External Existence, and 



(1) By E. L. & A. L. Frothingham. (2) It>., VoL I. p. 



Cn. IV. ] MAERIAGE, ESPOUSALS, CONJUNCTION. 337 

lience with Science, and The Infinite with Subjective Onto- 
logy, and hence with The Absolute of Philosophy. Submit- 
ting to these Criticisms, and making the necessary Accommo- 
dations, it is as between the Infinite and the Absolute, the two 
Partners in " The Unconditioned" of Hamilton, that the really 
First Ontological Marriage takes place. 

46S. Marriage, or Espousals, and Conjunction, imply and 
correspond with Ecstaticism or the Ecstatic, "The Ineffa- 
ble" of Paul, and The Unspeakable, (Fr. "Indicible"), of 
Wronski, which I have placed between the Infinite and the 
Absolute in this recondite and Incomprehensible Domain, 
(t. 239). Of these it is now said that The Absolute, or The 
Metaphysical Substance, back of Phenomena, echoes, from 
the Domain of Philosophy, to the Abstract-Concrete Domain 
— Type, Chemistry — the Science, in fine, of Substance or Mass, 
in the Cosmical Scientific Domain ; that The Infinite, as the 
All-Differenced Opposite of Mere Mass, echoes to The Con- 
crete or Corporeal, which is the Perfect or Ultimate Manifesta- 
tion of Substance through Form (in Body or Bodies) ; and, 
finally, that the Ecstatic, the Realm of Espousals, Conjunc- 
tion, Exquisiteness, and Creative Eesult in The Finite- as 
Progeny, corresponds with Abstractology, the Conjunction- 
and-Transition-Point between the Unlimited Mass and the 
Limited Body ; the Inception of the Nascent State, or of the 
Process of Creation or Generation ; the Cleft or Crack, and 
the Blade or Line attendant or inserted, (c. 2, 4, t. 448). 

469. The Clefs x>, x, a, stand in the place of (<x») 1.2, 
that is to say, of the Cardinoid view of the subject. There 
remains an Ordinoid or Ascending Series, which is ( a» ) (1 . 2) 
1 st . 2 nd , the notation of which has to be written in full. We 
have here what corresponds to Cosmology, Pneumatology, 
and Anthropology, respectively (Typ. Tab. t. 40). These divi- 
sions of Philosophy I take to be, I. Pantheism (Cosmo- 
logical) which upon its Negative Border terminates in Atheism 
(Non-theological and Anti-theological) ; II. Mysticism ; and, 



338 NOTATION OF SCPeSTTO-PHILOSOPHY. [Ch. IV. 

III. Anthkopo-Moephism, (the Doctrine of the Human Form, 
as impressed on All Things). The Ml justification of this 
Classification must be postponed to other occasions. The 
Parallelism between Philosophy and Science in this particular 
is exliibited in the following Table : 

TABLE 34. 

Philosophy 1 : 0- EcTwsophy \ ; 1. 

Anthropomorphism ocx> (1 , 2) 3 rd . Anthropology (1. 2) 3 rd . 

Mysticism ooc(1.2)2 nd . Pkeumatologt (I.2) nd . 

Pantheism . ceo (1 , 2) 1 st - Cosmology (1 . 2) 1 st . 

(Atheism) ax> 0. (Nihilism) (1.2) ~ 0. 

470. We have now concluded the Notation of Philosophy 
as heretofore understood in the World, or more specifically, 
of Naturo-Metaphysic. We come, in fine, to that of Scteoto- 
Philosophy (1 . 1). Here, again, the subject for which all 
that has been said is merely a foundation, must be dismissed, 
for the present, with a slight notice. The whole of our present 
labor is, in a sense, merely a clearing of the ground for future 
construction. The New Philosophy now mentioned will be 
pre-eminently The Philosophy of the Future ; but, at this 
point, I can do no more than to define its domain and the 
starting-point of its development. 

471. In the preceding consideration of Naturo-Metaphysic 
on the one hand, and of Science on the other, it will now be 
observed, when attention is called to the fact, and by reference 
to the Numbers I., II., III., at the Left Margin of Tab. 18 
(t. 347), that we have really passed directly upward from Ojte 
to Theee in respect to the Ideal and Analogical Basis of our 
System of Exposition, and that the consideration of the Inter- 
mediate Number, Two (analyzed into 1.1), has been virtually 
omitted. It is the same, Subdivisionally, within what is there 



CH. IV.] DO.MAIN OF SCIENTO-PIIILOSOPHY. 339 

marked as III., that is to say, the 1 ; S the Clef of Philosophy 
in this Lower Sense is only equivalent to Unity in the Practical 
and Natural Sense in which the Mathematician would unhesi- 
tatingly write the equation 1 + = 1. The total Fractionismus 
of Number Counterparting the total External Numerismus, is 
contained within, as the Bowels of, this Single Positive Unit ; 
the Zero being no more than the Unheeded Cavity, or Vacancy, 
which accommodates them there while it extends out and 
around. The Zero is therefore practically thrown aside from 
recognition, although it glides into Mathematical Calculation ; 
and, Metaphysically, we have now taken the pains to restore 
it to a Quasi-Equality with the Unity. 

472. For the present purpose, however, we may recur to the 
statement that the Naturo-Metaphysic is, virtually, repre- 
sented by the Single Unit One; notwithstanding the more 
elaborated character of its ordinary Clef, 1 ; 0. 

473. On the other hand, the Domain of Science, or Echo- 
sophy, as hitherto developed in the world, and in the present 
treatise on the subject, elsewhere denned as Monospherology 
(Str. 0). having the Clef 1 ; 2 figures throughout in the Spirit 
of the Number Thkee (14-2 = 3), and centres upon Cosmical 
Concretology, with the Clef (3.) 1 st . 

474. There is, now, intermediate between these two Do- 
mains, a Middle Region, more Occult ; more Rational- Spir- 
itual, and hence more Obscure, while yet intrinsically more 
Governing and Supreme in the whole realm of thought. This 
is that which has for its range of Existence all that echoes, in 
the same generalized sense, to the Number Two ; — so found- 
ing a new Aspect of both Science and Philosophy, cognate 
with the Internal and External Constitution and Character of 
this Rational Governing or HEAD-Number, Two. c. 1. 



Commentary t. 474. Naturo-Science-and-Metaphysic, (Monospherology), 
piles up one Octave above another — to illustrate from Music— constituting 
the Total Key-board or Register. Sciento-Science-and-Philosophy, (Compar- 
ology) eliminates the Do or Me of every Octave, and identifies it with the Do or 



340 DOTATION OF SciENTO-PHILOSOPHY. Cn. IV. 

475. By the constitution and character of the dumber Two 
is meant especially its Composition from a Oste (1) and another 
O^e (1), together with the Interior Frame-work of Thought- 
Lines {of Difference and Union) — the true Mesothet between 
the two Units involved, by which they are constituted into 
the Sum which we name Two. It is just at this ultimate 
depth of Analysis that we arrive at a perception of the in- 
herent Constitution of Number universally ; and hence of 
Relation as the Grand Domain of Law throughout the Uni- 
verse of Being. It is here that the Occult Presence of Foem:, 
(with its Elementary Constituency of Points and Lines), is 
revealed in the Interior of Number ; as, on the other hand, 
we are already aware that Number measures the Obvious 
Constituency of Form. (t. 258, c. 8, t. 143). 

476. The Clef properly adapted, then, for the New Aspect 
of Number, and for the Universal Corresponding Relations of 
Being, extending through Philosophy and Science, is 1 ; 1. 
Of this Aspect of Twoness, the Internal Ideal Unity, that which 
makes of the two Ones the Sum which we call Two, is the 
Thought-Line (or System of Thought-Lines) between the Con- 
stituent Entities or Units. This splits into a Numerousness of 
Aspects, under Microscopic Intellectual Analysis, equivalent 
to All the Views which are possible of the Fundamental 
Laws of Being. This is, then, the Domain, par excellence, 
of "the Absolute Truth" of Ferrier, which alone addresses 
itself supremely to the Universal Faculty in Man, (The Duis- 
mal Absolute, a. 5, t. 267) ; that of the "Unmade Principles" 
and "Transcendental Science" of Hickok; and, lastly, of the 
Inherent Necessity of Hegelianism and of Universology. It 
is a region habitually overlooked by Naturalism, or mere Ob- 



Re of every other Octave, so that the Whole of Music is treated of as if it were 
contained within a Single Octave ; or, in other words, the Principles of Every 
Science are found contained in each Science, so that an entirely new distribu- 
tion of the whole field — the Sciento-PTiilosophic, takes place, not relating to Do- 
mains, out to the Principles which pervade All Domains. 



Ch. IV.] 



SCTENT0-PHIL0S0PHIC DISTRIBUTION. 



341 



servational Inquiry, both in Philosophy and Science. It is 
" the stone rejected by the builders," but which is destined to 
be "the Head of the Corner." This New Sciento-Philosophy 
converts readily into Compakative Science, the nature and 
claims of which are somewhat extensively expounded in the 
last Chapter of the ' ' Structural Outline." The following Table 
exhibits by the naked Clefs the relations of the Several Aspects 
of Science and Philosophy here brought into connection with 
each other. 

TABLE 35. 



II. 



!• »*> J ?-» 



' r 




■ ■ — * 
' 1 st . 2 nd . 








r(3.) 


'I.( = 


= 2)< 


1 ;2 < 


1 2] (2.) 






' 


> + — 

' I.V2 

,(10)3. 


J.( = 


= 1); 


1;0 


10 (10)2. 






* 


'(1.0)1. 



Read for i., Indeteeminology, Chaotic; for H,, Detebminology; for m„ Univebsology, which, 
as embracing its own Totality, and then the two Inferior Domains in a Compound Tri-Unity (III. + I. 
+ II.) is the Philosophy of Integbaxibm. 



477. An instance is given of Sciento-Philosophic Distribu- 
tion, though not brought under the Notation now indicated, in 
Text No. 248, where the Abstract-Concrete and the (Concrete-) 
Concrete of Spencer, Clefs (1.) and (3.), are brought together 
as constituting conjointly The Concrete (1 ; 3) which is then 
contrasted with The Abstract (2 ; 2) ; a Dual Arrangement 
which the popular instinct has long since adopted, in the 
place of a Trinal one, as more Fundamental and General 
than the Trinal Arrangement made basic by Spencer. It 



342 SCIEXTISMAL 0RDES OF DISTRIBUTION. [Ch. IV. 

amounts to Classing the two Odd Head-!N"umber8, O^e (1) and 
Three (3), together, on the Ground of tlieir Common Charac- 
ter of Oddness, and opposing them to the remaining Head- 
Number, Two (2), which represents Evenness, the Opposite 
Principle to this Oddness. Curiously enough, a most impor- 
tant Reversal then occurs ; the Oddness, Primitively and 
Naturismally single or associated with One, is now, Secondarily 
and Scientismally, double in its mode of occurrence, (the 1 and 
the 3), and the Evenness, Primitively and jSTaturismally Dual, 
is now Secondarily and Scientismally Unismal, (2 as a single 
Sum) ; that is to say, we arrive here again at the Unity of 
Relation intervening between the Diversity of Entity in away 
which repeats the Intervention of the Pure Thought-Line be- 
tween the Units in the Composition of the Two. In other 
words again, Duism is the' Scientific Unism, (the Monad of 
Thought, c. 8, t 143), or the Primitive Cell and Foundation of 
Science in the Transcendental or Supreme Sense of the term. 
The Sciento-Philosophic Notation for the Abstract is then 
(1.1)1 5 and that for the Concrete (1.1)2; for their Com- 
posity (1.1) 3. 

478. The JSTaturismal Order of Distribution springs at once 
from One (1) to Three (3), omitting the Two ; and this is 
Characteristic of Observational, or Ordinary, Science and Phi- 
losophy. This Higher Scientismal Order of Distribution 
results from recovering the Two (2), and making it salient ', as 
furnishing a higher Branching of Being and Knowing. 
This is characteristic of Sciento-Philosophy, and relates to 
Transcendental or Pure Science, to Comparology, in fine, the 
Governing Aspect of both Science and Metaphysic. To omit 
the distribution by Two, related to the Algebraic Equation, to 
Analogic and Dialectic, to the Primitive Division of the 
Human Body at the Median Line, and to Equality as the basic 
idea of All Science, is to ignore the Pure Canon of Criti- 
cism upon all our distributions furnished by The Necessary 
Evolution of the Cardinal Series of Numbers, — the heart 



Ch. IV.] AKTOPHILOSOPHY. 343 

and core of Uhiversology, — and to degrade all our Classifica- 
tions into the rank, again, of mere Individual Observations 
and Preferences. 

479. On the other hand, even in the Naturismal Distribu- 
tion, there is a counterparting tendency on the part of Abstrac- 
tion, (represented by Two), to split into a double Manifestation 
echoing to the Primitive Constituency of this Number from 
two Units, (giving first 2, then 4, and then 8 as opposed to 
the 1). This has been previously referred to in respect to the 
Differential and Integral Calculus, which, under a double 
designation, is still reckoned as a Single Calculus or Depart- 
ment of Mathematical Science (t. 281). 

480. Arto-Philosophy, (Artismology, or the Science of the 
Artismus), is, or rather is to be, the result of the Mutual action 
and reaction of Naturo-Science-and-Metaphysic, (Naturis- 
mology, Monospherology), and Sciento-Science-and-Metaphy- 
sic, (Scientismology, Comparology), blending into each other ; 
with the Addition of that Freedom of the fancy which is char- 
acteristic of Art. The forthcoming Exposition of the Apoca- 
lypse is intended to be an illustration, in a degree, of this Order 
of Philosophic Writing ; with a Basis in the profoundest Scien- 
tific Aspect of things, but discursive and illustrative in method. 
Nature is in a Crude Synstatic Condition. Science sharply 
divides and unites, as illustrated by the meeting of the differ- 
ent colors of a checker-board. Art tones down the edges, 
obliterating and blending the trenchant differences of Science, 
and gracefully tends backward to the confusion of Nature, but 
without completely restoring it. (t. 259). 

481. We turn for a moment more, in conclusion, to the 
Peculiar Character and Applications of Sciento-Philosophy. 
Let the One (1) represent any Object whatsoever, and the 
Zero (0) the surrounding Vacant Space, (or Sound and Si- 
lence, respectively, (Str. 0). The ; 1 = 1 ; will then 
denote the equal Two-sidedness or Bi-lateral Symmetry of the 
Object ; as of the Human Body, for instance ; together with the 



344 seco;n t daky, ok radical analysis. [Ch. iv. 

Yacant Spaces which appear at the Right and Left, or on 
either side of the actual Object. (The Compound Clef ; 1 = 
1 ; (1 ; 2) would then denote the Static Aspect of the case, 
while ; 1 = 1; (1 st . 2 nd .) would put the subject in Motion, 
and suggest the Walk or Way of Practical Dialectic), (t. 383). 

482. But 1 + = 1. If then we cancel the two Zeros, (t. 481), 
we shall have remaining 1 ; 1 (or 1 = 1), the Distinctive Clef 
of Sciento-Philosophy (t. 476). The 1 denoting the External 
Wholeness- Aspect of Being, 1 ; 1 denotes the two Halves of 
the Object, each severed from the other, and figuring as 
a Whole ; as for instance, the two Side-halves of an animal 
carcass, or of a human body, partly sundered by the sur- 
geon, in the first and fundamental step of Dissection. This 
Clef 1 ; 1 has, therefore, as its legitimate signification, Radical 
Analysis, (strictly Anatomism), or Analysis in the Abso- 
lute Degeee ; which is the Sciento-Philosophic Peculiarity. 

483. All of the Distributions we have been pursuing corre- 
spond with Analysis in some form or degree, inasmuch as they 
fall within the Elementismus of Being (Tab. 10, 1. 145), not- 
withstanding the fact that Echosophy is relatively Elaborate 
as compared with Philosophy (t. 270). Sciento-Philosophy 
only differs therefore from Ordinary Science and Philosophy 
in the Extreme Cleanness, Clearness, and Thoroughness of 
its Primitive Discriminations. It diners especially from 
Transcendentalism of the Old Order only in the fact that by 
being still more Transcendental, like the voyagers after the 
North Pole, it finds an open sea beyond obstructions, and so 
becomes clear and perfectly determinate, (a. 24, t. 267). 
" Analysis" in Phonetic Teaching furnishes an excellent 
illustration of what is here meant. There is, first, Analysis in 
the Ordinary Degree, which has furnished us the letter-sounds 
of the Alphabets of all the Languages which have Phonetic 
Alphabets. Here the namings of the Sounds, as pee, bee 
(p, b), etc., contain, however, a Mikton or Confusion of two 
Sounds, a Consonant- and a Yowel- Sound united, _£>, ee, b, ee, 



CH. IV.] RADICAL LINGUAL ANALYSIS. 345 

etc. It requires an Effort of Extreme Practical Analysis to 
utter tlie Consonant-part of the Sound apart from the Vowel- 
accompaniment. Indeed, this is never possible in the abso- 
lute sense. For in this sense, and as implied by the literal 
meaning of the word Consonant, (Lat. Con, with, and Sonans, 
sounding), the Consonant, absolutely stripped of Vocality or 
Vowel-accompaniment, is, in itself, no Sound at all, or 
equal to Silence, (a Something = Nothing) ; that is to say, it is 
mere Limit on the Sounding Breath, (Vocality, Vocalized 
Breath, or the Vowel) ; and here, as in the " Senseless Abstrac- 
tions" of Mathematics (a. 2% 23, t. 267), mere Limit has no 
Breadth or Real Being whatsoever. But, again, inversely, 
Vowel-Sound absolutely stripped of All (Modulating) Limita- 
tion, (which limitation is, per se, the Consonant-Element), is no 
Sound at all, or is in turn Equal to Zero (0). Here, then, at 
both Extremes, by Absolute Analysis, we are carried down 
to the " Senseless Abstractions'' which, nevertheless, effectu- 
ally underlie all real Being, and which constitute the bottom 
Hard Pan upon which must be constructed all tliorougJily 
secure and permanent foundations. 

484. There is then — in respect to Sound, illustratively of all 
other Spheres, — a Secondary Analysis in the Extraordinary 
Degree, which ends in the Annihilation of the subject, or rests 
on the Absolute Zero ; precisely as the deep cut of the surgeon 
implies the death of the subject ; which radical Analysis, or 
Anatomy, bases, however, a more thorough Construction, as 
the Cut-up of the dead subject by the Knife is in aid of the 
better understanding, — the only understanding, indeed, worthy 
of the name, — of the Laws of Life, and the Constitution con- 
sequently of a true Hygiene or Theory of Physiological Living. 
This Analysis, as conceived in the Absolute Theory, is 
practically impossible ; as in Geometry it is impossible to 
draw a Line which shall have no breadth or thickness ; but 
the Effort, in practice, toward the Impossible, is neverthe- 
less, not only practicable, but exceedingly important, — hardly 
30 



346 PANTARCHAL SYSTEM OF EDUCATION. [Ch. IV. 

less so than the possession of the ideal theory as a regulative 
form of thought. It is as important, in other words, to the 
nicety and precision of the labors of the draftsman, that he 
make thin, delicate and exact lines, as it is to those of the 
Mathematician that he conceive, or assume as conceived, lines 
having no breadth whatsoever. Phoneticians drilled in this 
species of Yocal Analysis will recognize especially the force 
of this illustration. The utmost effort at the utterance of the 
Pure Consonant- and Pure Vowel-sound, stripped of the pre- 
sence of anything of the opposite element, has not only a 
theoretical value, as distinguisliing these and the Subordinate 
Classes of Elements more thoroughly in the thought, but is of 
the utmost practical utility, as a vocal Gymnastic, giving a 
clearness and purity of enunciation, and a quickness in the 
apprehension of Sounds, which nothing else can. It is precisely 
here that all lingual education should commence with the 

Child, PRIOR TO THE LEARNING OF ANY ALPHABET OF LETTERS 

or Signs. It is here also that will commence the Unification 
of the Speech of all Nations, (Str. O.) ; c. 1 ; and it is in 
that which is precisely analogous with this Radical Elimi- 
nation of the First Elements of Speech, and this Practical 



Commentary t. 4 84. 1. There are but few even among the technical 
Phonetic Teachers who understand and practice this thorough and radical drill 
upon the "Explosive" utterance of the Elementary Sounds. It was carried to 
its utmost power and best results by Prof. Augustus F. Boyle, now of the 
Pantarchal University, whom I associated with myself, more than twenty years 
ago, in the Introduction of Pitman's Phonography, and the Science of Phonetics 
generally, into our American System of Education. Prof. Boyle combines an 
ideal of Education from the most Elementary teaching up to the Organization 
of the University upon the Grandest Scale of Scope and Efficiency, coupled 
with practical ability as a teacher, which leave him without a rival. He 
stands, in my own thought and estimate, as the first Educationist in the World. 
Personally I owe to him a larger debt for his influence over my own mentality 
as a stimulus to thoroughness and practical breadth of view,— for a certain in- 
tellectual audacity, — than to any other person, unless an exception be made in 
favor of the noble woman adverted to in the introduction to this work, and 
whose influence has been of a kindred character. 



Ch. IV.] METAPHYSICAL EQUATIONS. 347 

Brill upon their separate Utterance, that the entire System 
of Education should, and hereafter will, commence. This 
will be the distinctive characteristic of the System of World- 
Instruction to be inaugurated by the New University. 

485. That which is so analogous in the Universe at large 
with this Secondary and Extreme Analysis in respect to the 
Elements of Speech is Sciento-Philosophy. It is the Scientific 
and Precise Assertion of the Duismal Absolute (a. 5, t. 26) in 
theory, and the Effort, as a Discipline, to arrive at it in prac- 
tice, though known, like the effort to get rid of friction in 
machinery, to be of impossible attainment — in the Absolute 
sense. It is then this Assumption of a " Senseless Abstrac- 
tion" as theoretical Basis, and the Proximate Realization of 
it as Incipient Effort, which founds the New Order of Life ; for 
this is the distinguishing Basis-Philosophy of Universology 
and Integralism, themselves the Basis of Pantarchal Institu- 
tions in all spheres. It is, in other words, Subtranscendental- 
ism carried down to its Ultimate, whence the Resurgence or 
Anastasis of Humanity must, logically and actually ensue. 
It reaches the dead-line of impossibility from which we shall 
rebound with new vitality, and reverse direction, into the world 
of Actuality and positive Achievement. It is the only true 
and radically correct basis of either Theory or Action ; the 
completed discovery of the Alphabet of all true Learning, 
and the source of the Ulterior Application of the Knowledges 
so derived to the right constitution and operation of the Indi- 
vidual and Collective Life of Mankind. 

486. Assume the 1 ; as equivalent to 1 (by the elimination 
of the (t. 482). The 1 ; 1 is then, apparently, and, in a sense, 
equivalent to 2. But the Oneness of this 1, (from 1 ; 0), and as 
Antithet of the Zero, is only an Abstract Essence of Unity im- 
possible of conception ; for there is no real One except as con- 
trasted with the Not-One {or Zero). Hence follow certain very 
remarkable Metaphysical Results : First, 1=0 (or Somethings 
Nothing, the Hegelian Equation). Next, inasmuch as these 



348 ULTEA-ACTUALITY. [Ch. IV. 

two Nothings, (the Positoid Nothing and the Negatoid 
Nothing), are, as Aspects of Being, Two Quasi- Somethings, 
if we treat each of them as being, therefore, Units, we have 
the following Extraordinary Equations : (1 + (0 = 1) = 2 ; or 
1 =a 2, — as startling as Hegel's Something = Nothing. But 
again, 1 ; is repeated in two Orders, (1 ; and ; 1) ; and the 
Zeros Eliminated leave 1 ; 1 (t 482). These O^es, in so far 
as they are contemplated distributively, or as having no 
Thought-Line or trait d* union between them, can never be- 
come Two, but still remain O^e, (although repeated). On the 
contrary, in so far as they intersume this Line of Connection, 
they are the Sum Two. Now neither of these States can 
exist in such perfection as wholly to exclude the other. Hence 

1 ; 1 = 1, on the one hand ; while 1 ; 1 = 2, on the other 
hand ; and as both the 1 -Aspect and the 2- Aspect are always 
and inexpugnably united in the Sum Two, hence again 

2 =(1 + 2)= 3 ; or 2 = 3. And by similar Analyses we 
might add, 3 = 4, 4 = 5, etc. We are now in the presence, 
therefore, of the most remarkable results. We are authorized 
by a perfectly legitimate Analysis to institute a Set of Equa- 
tions which traverse or contradict all the Fundamental Con- 
ceptions of Mathematics. These are : First, = 1; Second, 
1 (for 1 ; 1) = 2 ; (for here, as the sum Two is not yet consti- 
tuted, each one must be taken singly) ; Third, 2 = 3; Fourth, 
1=2 = 3, etc., or, finally, 1 = a , (or O^e = All). 

487. The first of these Extraordinary Equations is furnished 
by Hegel ; the others are alike necessary to the Completion 
of the basis of Sciento-Philosophy. In accordance with this 
view, the Abstract-Concrete of Spencer is the only Concrete ; 
the Concrete proper being a Compound from it plus The Ab- 
stract. Substance and Form, combining as Pure Elements, 
make, in other words, the Totality of what is known as Body. 
Other illustrations will abound in the details of the Sciences, , 
and, notably, in the further treatment of the Science of Lan- 
guage. Is it not fairly presumable that a Philosophy com- 



Ch. IV.] UNIVERSAL ORDER OF DISTRIBUTION. 349 

petent to the upheaval and overturn of all Mathematical 
foundations, and to the Equation of all contradictions and 
inequalities, will prove also adequate to the resolution of all 
differences in the opinions of Mankind ? 

488. It is true that we are here beyond the realm of Actual- 
ity, even the ideal Actuality of the Units of Number. We 
have passed to that which is analogous with Adjectivity and 
Prepositional Relations in the place of Substantivity ; but 
Adjectivity and Relation are that into which all Substantivity 
resolves itself by radical Analysis, and the Conceptions thence 
derived not only claim their representation in our range of 
thinking, but they will prove regenerative and governing in 
that whole domain. (See Vocabulary, word -Ism). 

489. It appears, therefore, that the True Order of the Distri- 
bution of All Things begins with that which is Analogous with 
Zero (0) ; ascends to the Analogy of One (1) ; thence to that 
of Two (2) ; thence to that of Three (3), etc., on to Infinity. 
We have thus by this precise echo to the Evolution -of the 
Cardinal Numbers an infallible guide to the Fundamental 
"Law of the Series" which "distributes the Harmonies " of 
the Universe. It is this which is so often alluded to in the 
present work as The Numerical Canon of Criticism upon 
all our Thinking, c. 1. 

490. Attention may now be drawn to the fact that the whole 
System of Classification (t. 334), as it has come instinctively 
and experimentally to prevail in the Natural Sciences is herein 
reproduced in the Distribution of the Sciences themselves 



Commentary t, 489, 1. I resign to the Mathematicians the identification 
of this Philosophic Law of Universal Analogy, with " The Universal Mathematical 
Formula," or "The Supreme Law of Mathematics," propounded by Wronski, — 
expressed in the following terms : Tfyr = A . £2 +A1.121 + A2.12 2 + A 3 . £2 3 + 
etc, etc. This Formula was presented to the Institute of France in 1810, and 
received the approval of the following report, notwithstanding which it has 
been, I believe, practically ignored in the Scientific World. Was it fallacious, 
or was it simply too comprehensive for a just appreciation by the Specialists 



350 CLASSIFICATION OF THE SCIENCES. [Ch. TV. 

which has now been completed ; that we have, in other words, 
achieved a Systematology of the Universe ; or an Exhaustive 
Classification of the Sciences ; a desideratum never here- 
tofore realized. Gray, in his System of Classification, in his 
Structural and Systematic Botany (Yegetalogy) furnishes the 
following Scheme of the subject of Classification: 

Kingdoms, 

Series, 

Classes, 

Subclasses, 

Orders or Families, 

Suborders, 
Tribes, 

Subtribes, 

Genera, 

Subgenera, 
Species, 

Varieties, 

Individuals. 

491. Agassiz, (in respect to the Animal Kingdom), pre- 
fers the term Branches for the first great (fourfold) Divi- 
sion intervening between Kingdoms and Classes. We thus 
save the term Series to apply to the whole Seriated Scheme. 

492. Observe now that to answer to Kingdoms in this Series, 
we have a Science of Regnology (t. 359), (Lat. Regnum, King- 
dom), including all the Natural Sciences of the three King- 



Spirit now prevalent in the Sciences ? " The Commissioners appointed to exa- 
mine declared that this Law had excited their surprise. These are their words : 
' That which has struck your Commissioners in the Memoir of M. Wronski, is 
that he draws from his Formula all those [Formulas] which are now known for 
the development of Functions, (that is to say, all the Modern Mathematics), and 
that they are only very special instances [under this Law]. 

(Signed) . Lagrange, 

Lecroix.'" (1). 



(1) Absolute Reform of Human Knowledge — Mathematics — Ocine Wronski, p. 10. 



Ch. IV.] ALWATOSO SYSTEM OF DISTRIBUTION. 351 

doms. Above this, in column, (Tab. 29, t. 394), is Classiology, 
(related to Classes) ; and then Stabiliology, related to Orders 
or Families. (The word E-sfoMishment is used for the home- 
steady or habitat of a Branch or Stirpes). Stabiliology and 
Seriology have been rather hinted at than expounded in the 
present work, and must await their development elsewhere. 
Genera coincides with Generalogy, or Natural Philosophy, 
(t. 334), and Species with Specialology (t. 338). These con- 
stitute together the Salient Centre of the whole Series. Indi- 
vidualogy, at the other extremity, has met with a bare men- 
tion. It is related, however, to Monochrematology and Mono- 
spherology generally, as contrasted with Comparology, which 
then has more relation to all the remainder of the Series, 
inasmuch as it relates to Consociations between Individuals 
based on the Comparison of their Likeness and Unlikeness. 
(c. 6, t. 9; t. 403). 

493. In conclusion, a word should be said in respect to the 
Notation introduced and used in this chapter. Some obscurity 
may seem to exist in respect to the grounds which have gov- 
erned its application, as for instance, especially, in respect to 
the choice of Ordinals or Cardinals for specific Series of Sci- 
ences. To have rendered the whole subject clear would have 
required a minutia of discussion incompatible with the present 
purpose. The subject will be resumed and treated more ex- 
haustively in another work. If the Notation meantime were 
regarded merely as arbitrary, the convenience of it would still 
be conceded. It will, however, be in a great measure super- 
seded by the inherent constitution of the Technical terms of 
Alwato, which will exhibit the most perfect System of Nota- 
tion in their own composition. 



CHAPTER V. 



Text. Form; Science of, Morphology; Number gives Principles and Xamings ; Form gives Dia- 
grams, p 353. Form tho Governing Element ; Facts inferior to Laws, 354. Morphology and Sub- 
stanciology: Echo of Distributions of Form to All Distributions ; The Grand Illustration of Anal- 
ogy, 355. Bridging the gap between Philosophy and Science ; Philosophy SdenUzed; The Intuitions 
intelligently apprehended ; Intellect accepted by the Intuition: Number, Form, Limit ; Two Points 
in Space; The Number Two; 356, 3>3. Morphism within N umerism : Form from Number; Point, 
Ens, Line, Limit, Relation ; Certain Forms Elementary, 357 Typical Forms the Square and Com- 
pass of Uaiversology ; Symbolism of Form, Freemasonry • Numbers not the Whole of Number S53. 
Distribution of Form the Canon* of Cbiticlsm upon All Other Distributions- lea Is that of Number 
follows, then, that of Universal Being, 359 Form- Analogues of Spenc-rian Distribution of Science, 
360. Numerical do., 362. Indeterminate Being, Form, aud Number, 364 Quasi-determinate, One 
Many, All ; Wildness of Nature ; Regularity of Science ; Composity of Art, 366, 370-376. 
S&ientized Nature, symbolized within Determinate Form, 369. Artistic Modification, 376, 
Roundness Nature ; Straightness Science ; Modulation Abt, 376, 3S9, 394, 400. Regularity de- 
fined : Straightness, Exactness, Abstractness, etc, 377. The Serpentine, Hogarth's Line of Beautv 
378, 3S9. Currism. Deviation ; Straight; Compromise, 373, 379: AU Things in All Things else. 379. 
Loyalty to the Dominant of the Domain, 379, 380: Illustration, Man and "Woman — Swedenborg 
350. Mere Preponderance, 331. Overlapping, 332. One, Two, Three, Analogues of Nature, 
Science, Art. S32, 333. Point, Line, and Angle, 333, 334 359. Tendency to Equation, 355. 
Point an.i Line, Elementisnuis, Sur ice and Solid Eiaborismus of Form, 356. Position Ex- 
tension, Figitb-, Body ; Measure, 356, 3S7. One Reality. Two Extension, Three Beauty, 3S7, 
383. Solidity, what ; Substance denned. 330. Curve (from Point) and Straight Line, S'^0. Lingual 
Analogues, Point and Towel, etc., 391 : Adjective Degrees, 392-394 The Egg and Chick 394. 
Tliought-Line, Inheeent Necessity, 305. Movement, Track, Way, Time, (Space), 395. Duration. 
Succession, 396. Convertible Identity of Motion and Rest. 397, 393. Instanciality, SC3. Esse 
and Exist -re: Ri'.aii Numbers, 390. Round Number and Form, Varieties of. 400. Outness In- 
ness, and Mean Position, M\ N, Xg, L, R, 401, 404 Alwato, the New Scientific Universal Language, 
401, (4)6). The Cross, Symbol of Equation, Science, and Truth, 403. Roundness, Rotation, Revolu- 
tion, 4)4 Mobphic Analogues of the Spencebian Distblbution, 405. Abstract Form distributed 
403. Interlocked or Concatenated, and Overlapping or Imbricated Form, 499. The Svllo°ism 409. 
Terms, (Ends), Limits, Definitions, 410. Swedenborg and Hegel: Order of Creation; God, himself as 
a being of Experience and Development; Human Identification with God. 411. External and Internal 
meaning of words — Swedenborg, 412. Anttcipatoby, Inductive, and Deductive Method, 413. Clear 
Form — Analogic. Perpendiculism, Lengttuviseness, — Logic : H orizontalism, Sidewiseness, — Analogic, 
414 Degrees of Complexity, 416. Geometrical and Arithmetical Powers, 417. Straight Baseline 
= Law; Ends of. Analogues of Pbinciples, 41 S. Unism, Du'BM, Teinism; Functions of the 
Straight Line, 419. Premises, Sequences and Conclusions: Lines. Squares, and Cubes; Argu- 
ment. 420. Pantologic and Mathematics, 421. Inclination. 422. Form- Analogues of Arithmetic 
and Geometry. 424 Entity and Relation : Degree, 4:6. Punctate Form. 426-429. Other Varie- 
ties of, 430-433. Ghostly, Semi-reaL Spirit-like Form. 433. Anthropic Form • Drifts of Direction, 
434, 436 ; Notation, 437. Movement, Order. Method, Drift, Force, 437. Push, Pull, and Repro- 
jective Push; Primitive Force, Induction, Deduction; Sway, or Sidewise Movement, 4? 3. Force, 
Power, Roots ; Involution, Evolution, 439. Logarithms; the Screw- Movement, 440. Concretology 
distributed : Regnology. Classiology, Stabiliology, 440. Perpendicularity, Horizontality Inclination ; 
Mineral, Vegetable, Animal. An objection answered, 442. Animal and Vegetable Morphology, 
443. Existence and Extension, 444. The Five or more Mechanical Principles reducible to One, 446. 
Spiralism. Helicism, 447. Ghost-Lines ; Rotation of Thoaght, 443. Identity of Law in Matter 
and Mind. 449. Bi-furcation and Tri-furcation, 450. Intellectual Gymnastics, 452 Nothing; Blank 
Space; Something, Entities, 453, 463. Logical and Natural Orders of, 456. Tendency to Equa- 
tion, 456. Cardinal, Ordinal; Space, Time, 457. Solidarity, Continuity; Rest, Motion; Planet, 



Ch, v.] the science of morphology. 353 

Orbit, 453. Integers, Planets; Fractions, Parts, 459. States of Matter, Solid, Fluid, etc., 4G0. 
Substance, Atoms, Points, Units ; Form, 462. Substances, Tilings; Nou-pluriilizaule, Pluralizabie 
403. Concretoid and Abstractoid Thing;, 463. Odd and Even, 404. Onk, Two, Dual Objects 405. 
Gender, Sex; Male, Female; Enibryouism, 466. Generation, Number, 4J7. Series and Groups: 
Free and Measured, 463. Limit — Kaut and Hegel, 469, 470. Plenum and Vacuum, 470. Antithesis 
of Foum and Function, 471 ; of Entity aud Manifestation, 48-; of spirit and Matter, 4S6. Femin- 
ism, Masculism, 472-4S1. The Line Aualyzed, 474. 1 ; Feminoid, 1 ; 2 Masculoid, 47S, 479. 
Unism, Duisru* Singulism, Pluralism, 43 >, 433, 436. Material Unity, Spiritual Difference and 
vice versa, 484. The Individual and the State, 4)5. Arcana of Government, 488. 

Tables. 36-44 . pp. 336, 389, 397, 393, 450, 461, 478, 479. 

List of Diagrams. No. 9, Indeterminate Form, p. 335. No. 10, Fobm-Analogtjes of Nattjbe, 
Science, Aet, 371. No. 11, Hogarth's Line of Beauty, 378. No. 12, Point and Line, 3S3- No. 13, 
Point, Line, and Angle, 3S4 No. 14, Triangle — Determinate Trinism, 384. No. 15, Quadrature. 
No. 16. Equilateral Pyramid, 335. No. 17, Positive, Comparative, Superlative, 393. No 18. Out- 
ness, Inness, and Mean — Circles and Cross, 402. No. 19, Equated Cross, 403. No 20, J/, X, Nff, 404 
No. 21, Form typical of rate of Movem3nt — L, R, 4)5. No. 22, Abstbact-Concbete, Austeact 
(Pube), and Concrete Form, 407. No. 2-3, Nest of Concentric Spheres— Syllogism, 409. No. 24, 
Types of Analogic, 414. No. 25, Types of Co-Sequences and Co-Existences, 415. No. 26, Types of 
Law, Phenomena, Reality, 416. No. 27, Implied, Explicated, and Applied Logic, 421. No. 28, Pan- 
tologic, 422. No. 29, Inclined Line, 423. No. 30, St Andrews' Cross, 423. No. 31, Types of the 
Mathematics, 423. No. 32, Arithmetical, Geometrical, and Analytical Form, 425 No. 33, do., re- 
peated and expanded, 425. No. 34, Punctate Form — Phonography, 427. No. 35, Punctate Form- 
Leigh's System of Statistical Tables, 428. No. 36, Puncto-basic, Linea-basic, and Puucto-lineate Form, 
430. No. 37, Trigonometrical, Conico-sectional and pure Geometrical Form, 430. No. 38, Resume of 
Pure-Form-Types, 431. No. 39, Analogues of Algebra, 432. No. 40, Analogues of Departments of 
Mathematics, 432. No. 41, Drifts of Direction, 435. No. 42, Stabiliological Form — Concretoid and 
Abstractoid, 444. No. 43, The Gband Cosmical Diagbam, 445. No. 44, Type Forms of Natural 
and Logical Order, 455. No. 45, Planet and Oeiut — Caedlnal and Obdinal, 459. No. 46, 
Side-Halves, — Positive and Negative, 470. 

Commentary. Canon of Cbiticisv, p. 353. Nails, teeth; distribution of Body, 357 (Table 1, 
36D-375. Numbers 4 and 3 Analyzed; Teutii aud Good — Swedenborg, 362. Coincidence and Coe- 
belation, 363. Space, Time ; Love, Thought — Tulk, 364. Swedenborg. Harris, 363. Sciento-Phi- 
losophic Solution, 369-373. Swedenborg estimated, 374. Overlapping, 332. Types of Concreter.ess 
and Abstractness, 403. Sitpebnation of Levities; Subsidence of Crassitudes, 409. Laws and 
Principles; Points and Lines, 418. "Spheres," 434. Generation of Points and Lines, 443. Num- 
bering Alcoves. 454. Number, Quality — Swedenborg, 462. Feminism, etc., p. 473. Tempoid Sys- 
tems— W. H. Eaniball, 475. Chung, Yuny, and Ho, 476. Monism, Dualism, 483. 

Annotation. Star, Stella, stellen, p. 387. 



494. With the present Chapter we enter upon the Con- 
sideration of FORM, or the Science of Morphology. Form 
is the most determinate and exact of all the Domains of 
Being. As Number furnishes the Universal Principles 
of Things, and their Technical Namings, so Form fur- 
nishes their Precise and Diagrammatic Illustration. 
c. 1, 2. Ruskin affirms that even in the Art of Painting, which 



Commentary t. 494. 1. The Definitive Test of the Scientific Character 
of any System of supposed Universal Truth is that it furnishes a CANON OF 
CRITICISM upon its own Methods and Conclusions. This Canon of Criti- 



354 DOMAIN OF DIAGBAMil^JTIC ILLUSTEATIOX [Ch. V. 

is ordinarily understood to be the representation of objects 
by color, the Drawing or the Element of Form, underlying the 
color, and obscured by it, is still the more distinctive and 
truly artistic Element. It is the same, by correspondence, 
with the Universe at large. The Typical Plan of Creation, 
the Linear Draft of the Primitive Conception, is overlaid by 
the coloring, or by the glare of the Facts and Phenomena, 
the subject of our first Observational Generalizations. 

495. The relative importance of such Observational Knowl- 
edge is beginning to pale before the rising appreciation of the 
Discovery of Laws, and it is the Department of Form in the 
Universe of Being, which is most especially illustrative of 
these Laws. Agassiz, Buckle, and other philosophers in 



cism, in respect to Untyersology, is found in the Evolution of Number, and 
especially in the Parallel Coincidence of Development, and the resulting Accu- 
racy of Correspondence, between the two Elementary Domains of ZSTumber and 
Form. These furnish a Sample and Guide in respect to every other Species 
of Correspondence and Distribution. As an Ulterior and Reactionary Rectifica- 
tion, however, of our Analogical Observations in these Elementary Domains, the 
Elementary Analysis of Speech, or Language, has a remarkable function to 
perform. Seemingly not one of the Exact Domains, Language has, neverthe- 
less, a central or intermediative position between Matter and Mind, of a Charac- 
ter which renders its Elements, in a sense, the most Elementary Domain. 
This Quality and Function of Language will, however, only partially appear 
in the present work. Language is so much a Speciality that there is much to 
be taught in respect to it before it can be employed for guidance and illustra- 
tion. Music, Logic, and Rhetoric belong with Language as parts of the same 
General Domain. 

2. Without this sound basis of Comparison between the Details of Different 
Elementary Domains of Knowledge, with its rigorous rectifying influence over 
all guesses, approximations, and vague intuitive perceptions, no supposed Law 
of Serial Development is truly discovered; arid nothing so founded can be more 
than Semi-Scientific. The numerous claims to the discovery of such a Law, 
some of them embodying, in fact, a large portion of Truth, can be readily tested 
in this manner. Whether they chance to contain much or little of Truth, they 
are not proven to contain any of it, until they can be applied otherwise than 
in Broad Generalizations at a secure distance from the Special Cases of Com- 
parison between the Details of Different Domains. No severer test can be 
demanded than the Analogies between the two Exact and Elementary Domains 
of Xumber and Form. 






Ch. V.] TRANSITION FROM PHILOSOPHY TO SCIENCE. 355 

Science, affirm that Science is now overburdened with Facts, 
and that the discovery of Laws alone can conduct to the higher 
grade of appreciation in the Scientific World. Morphology is 
therefore to be the Scientific Domain of the Future, in prepon- 
derance, as Substanciology, the Observation and Classification 
of Facts, has been the Special Arena of the Science of the 
Past. 

496. The important step now to be taken is to announce, and 
to prove, that each of the fundamental Principles, Elements, 
Factors, Domains, Stages, and Aspects of Being has, cor- 
responding with it, in the Outline and Midline or Inline of 
Things in the World at Large, an equally fundamental 
Variety of Form, echoing to it, and representing it, as it 
were, Diagrammatically, but really Symbolically, so that this 
new Department, namely, that of Form, thus becomes the 
Grand Manifesting, or Illustrative, Department of Being. 

497. The Configuration, first, of the World which we in- 
habit, and then of the Human Body as a minor, repetitory, 
world or Microcosm, will be assumed as special Domains for 
the illustration of the Principle here announced — that of 
tlie Echo, within the Domain of Form, {Morphology), by 
Special Distributions of Form, {or Figure), to the Funda- 
mental Special Distributions of all Being whatsoever. 

498. The statement of this Principle of Echo or Analogy 
between all the Special Domains of Being, and the illustration 
of the Common Element between them by corresponding 
Forms, may, indeed, be enlarged by affirming that the Echo 
or Analogy is not confined to general discriminations, but that 
it continues with Mathematical Exactness doion to the utmost 
minutiae of the details. 

499. But we have primarily to do with General Distributions, 
and with those especially which have been hitherto named in 
the preceding Chapters. In the single fact of successfully 
establishing the Principle in respect to these Distributions 
only, we shall transcend completely the old Domain of Meta- 



356 KEELEXIOX OF SCTE^E EX PHILOSOPHY. [Ch. V. 

physics, although commencing in it, and shall plant onr feet 
securely upon the new ground of Positive Science, while yet 
dealing with Metaphysical Discriminations ; thus interlock- 
ing, as no one has hitherto attempted even to do, by a 
double chain of Metaphysical and Mathematical demonstra- 
tions, the two sundered Hemispheres of Knowledge, — Philo- 
sophy and Science. 

500. The Philosophical Basis of Being is more interior, and 
in that sense, prior ; "but it is, for that very reason, less explicit, 
or more obscure. 

501. It is, therefore, with the Scientific Basis that these de- 
monstrations will begin. It will then be by a Reflection cast 
from Science, that Philosophy will become Scientized and in- 
telligible ; that it will be, in other words, interpreted to itself. 
It is by Analogy with this procedure that the Intuitions of the 
Race will be apprehended and corroborated by the Intellect ; 
and while they will confess a debt of gratitude so incurred, the 
Intellect will in turn discover the worth of Intuition, and be- 
come deferential to it. 

502. It has been previously shown that the leading Concep- 
tions of Number, as Cardinal and Ordinal, for example, are 
generated from the conception of any Ideal Limit; as that, 
for instance, between the Something and the Nothing, (t. 111). 
But Li^iit is also the Incipiency of Form, as the conceptions 
derived from it are the Incipiency of Number. It will now be 
shown inversely, that the Conceptions of Form are necessarily 
generated from the Conceptions of Number. 

503. Posit, through the imagination, two points anywhere in 
Space, and let these two points represent two Units. Conceive 
of them then as the Sum called Two, that is to say, collec- 
tively, or as co-existing at the same time in the mind ; and 
this conjoining of the two individual or separate Units into a 
collective Twoness is necessarily effected by drawing a line 
of abstract thought as a trait d/ union or connection between 
them. This Line so improvised and interposed by the opera- 



Ch. V.J TRANSITION FROM NUMBER TO FORM. dZ7 

tion of tlie mind itself, is then, Limit, and as such it is the 
governing element of Form. This is the Jforphismus within 
the JVumerismus. Form is thus generated from Xumber 
(c. 8, t 143). t. 475. 

504. We thus pass up from the consideration of dumber to 
the consideration of Form ; from the Abstract Mathematical 
Domain to the Geometrical ; from Ontology, the Science of the 
Point — each Ens represented by a Unit — to Morphology, the 
Science of the Line, (Lines, Lineation) — each Law represented 
by a Line ; from Substance — as Aggregative Eat I a or Beings 
— and their label. Xumber, up to Shape or Figure, as the 
Solidifying Constraint or Limitation, imposed upon Sub- 
stance. 

505. Form or Shape is of Infinite Variety, like the Combina- 
tions of Xumber. There are, nevertheless, certain Aspects of 
Form which are Elementary, in different Orders and Grades 
of Elementation. The Discovery of the true Distribution and 
Significance of these Primitive and Typical Varieties of 
Form is, for the reasons above stated, an exceedingly im- 



Oommentary t. 503. 1. As we come now from the Domain of Num- 
ber, we shall be occupied still, for a time, in some measure, and especially in 
the Commentary, with Considerations of a rnixed nature, which are transitional 
between these two Domains ; and even with some which belong more properly 
to Numerology, but which, from the crowded state of the preceding chapter, 
were excluded or insufficiently treated there. 

2. Something remains, thus, to be added in respect to the Numerical Distribu- 
tion of the Parts connected with the Figure of the Human Body, as symbolic 
of The Universal Principles op Beesg. We terminated the investigation 
in the preceding chapter by arriving at the Nails and Teeth, the Extremities of 
the Extremities, and the Symbols of Specific Analytical or Elementary Generali- 
zation, (t. 462i. 

3. The Nails of the Fingers of a Hand repeat the Fingers of the Hand, and 
represent them in a more Abstract way, as Unism. Duism, Trinism, (Quartism 
and Quintism), the Ahstract Principles of the corresponding Digital Numbers 
repeat the Numbers themselves. The Nails collectively hold therefore the same 
Analogical Relationship to Numerology, The Metaphysics of Mathematics 
which the Fingers ->s hold to Mathematics as such (Tab. 13. t. 231); 
or, more strictly, to Arithmetic, the Incipiency of Mathematics. The Nails 



Gj3 SYMBOLISM OF^EEEATASONEY. [Ch. V. 

portant part of the total Universological Discovery, It is this 
which, will now occupy our attention. This Analytical and 
Primitive Understanding of Form is, in fact, the Square and 
the Compass of the New Science. The Symlbolism of Form 
intuitively prevised has been the Special Depositary of the 
Institution of Free Masonry. Intellectually discovered, it per- 
tains to the Science of Universal Morphology, which is, in the 
sense ahove explained, the Fundamental Domain of Scientific 
Analogy. 

506. It must not "be supposed that the Notation exhibited 
in the preceding Chapter — though consisting of certain Num- 
bers appropriately chosen as analogous with the Departments 
of Being to which they were assigned — contains in itself an 
exhaustive Distribution of The Domain of Number in accord- 
ance with the Distribution of Being at large. Numbers (as 
1, 2, 3,) are themselves only a Subdivisional Department of 
Numbee, as itself an entire Domain of Being. There are many 
things, as Values, Functions, Series, etc., which fall within 
the Domain of Numbee, and which are not Numbers. It 



correspond, in other words, to the Abstract Elements of Number. They occur 
in Groups of 5 ; the double group, 10, being the Natural Basis of Numeration. 
The toes, by their comparative grossness, symbolize Indeterminate Number, 
which is also distributed by 5 (t. 457) ; the Fingers denote the True Digital 
Numbers, (t. 462). 

4. The Teeth hear the same relation to the Abstract Elements of Form and to 
Morphology, which the Nails tear to the Abstract Elements of Number and to Nu- 
merology. The Teeth are the Radical Extremities, or (inversely) the Ultimate 
Origins of the Bony Framework of the Head, in the same sense as the Nails are 
so of the Bony Framework of the Body (or Trunk). Form belongs with the 
Head, as Substance or Bulk {represented by Number or Sums) belongs with tlie Body, 
{or Trunk) ; Form with Science, \jLbstractoid), as Substance with Nature, {Con- 
cretoid). The Bead is the Seat, and Type, and Symbol, of Science, and Knowledge, 
and Truth, as the Body is of Nature, and Observation, and Fact. 

5. The Abstract Elements of Form are Punctism, the Spirit of the Point; Lnra- 
ism, the Spirit of the Cut, Line, or Edge; and Stjufacism, the Spirit of the Sur- 
face or Side, {representative also of Solidism, the Abstract Principle of the Con- 
crete). These echo and correspond with Unism, Duism, and Trinism, respec- 
tively, as the Abstract Elements of Number ; (Trinism representing also Triunism 



Ch. V. J F0E3I, NUMBER, AND UNIVERSAL BEING. 3o9 

results, therefore, that we have still to distribute the Domain 
of Number, analogically with the Distribution of Being, or 
of the Universal Domain of Science and Philosophy, as effected 
in the preceding chapter ; and then — which is now the Gov- 
erning Point of View — analogically with the Distribution of 
the Domain of Form, now also to be effected and to be made 
the Canon of Criticism upon all other Distributions. The 
Distribution of Form will, therefore, take the lead in what 
follows, relating itself to the Distribution of Being completed 
in the preceding chapter. That of Number will then follow, 
and be related to it. A Parallel Distribution of Form, of 



— the Concretismus). The Cuspid or Canine Teeth symbolize, as previously noted 
(t. 462) Punctism ; the Incisor or Cutting Teeth symbolize Liniism, (repeated 
by the Bicuspids or Tico-Point-Teeth, — Two-Points implying, and being, in 
another form, the Equivalent of Line). The Molars or Grinders, also called 
Multicuspids, symbolize Surfacism, (covering and implying Solidism, the bulk 
and strength of the Concrete Idea). Mashing and Grinding are done by Op- 
posed Surfaces, as Cutting by Opposite Edges, and Piercing by Points. Sur- 
face is also Many-pointism, as contrasted with Two-pointism and One-pointism 
or Unipunctism. 

6. In this Abstract Elementation of Number and Form, and in the Echo of each 
to the other sphere, is the Incipiency of all possible Knowledge of Exact or Scien- 
tific Analogy. We are here in the Elementismus of Being and Thought, as 
contrasted with the Elaborismus, or Grand Body of Observational Generaliza- 
tions, such as have constituted the Philosophies heretofore extant. The Ele- 
mentismus of Number is a Simplification or Abridgment of the Elementismus 
of Form ; inasmuch as Nature is simpler than Science, and Science exacter 
than Nature. Instead of ruling in the Number 8, which has relation to Cuba- 
ture, and hence to Exactitude, it rules in 5 (Augmented from 3) (t. 457). See 
also Dia. 80, t. 1039, for the Type-Form of the Human Hand. 

7. The following Numerical Formulas express the Constitution of the Typical 
Numerical Outlay of those Parts and Aspects of the Body, and especially "of the 
Skeleton and its Armature, which have now been cited, (in the preceding chap- 
ter), as symbolizing and correspondent with the different kinds of Universal 
Principles characteristic of different Systems of Philosophy. Their Evolution 
from Unity, and then from Unism, Duism, and Trinism, will be sufficiently 
obvious. 

1 = The Whole Body,— the Subject to be distributed. 
1 + 2 = 3, or thus : 1, The Simple Wholeness ; 2, the Bi-lateral Sym- 
metry ; and, 3, The Complex Wholeness of the Entire Body. 



360 ANALOGUES OF SPENCER'S SCALE. [Ch. V. 

Number, and of Universal Being, will, therefore, result from 
this Analysis. 

507. The Spencerian Distribution of Science, (1.), (2.), (3.)> 
(Tab. 15. t. 278), has for its Analogues in respect to Form, (1), 
Abstract-Concrete Form, (or Naturo- Abstract Form), which 
is the Actual Form, as exhibited in Nature, of £7>iembodied 
Substances and Phenomenal Affections of Matter ; the Forms, 
in other words, belonging to, or involved in, Chemical Ele- 
mentary Substances ; in the Rays of Light ; in the Vibrations 
of Heat, etc. ; for Vibrations and Motions of all sorts are a De- 
partment merely of Form ; (this is Form concreted with the 



1 + 2" = 5, (for 3) ; the 3 strengthened or carried, as it were, to a higher 
Power), (1), or thus : 1, The Thumb ;. 2 2 , The Four Fingers ; 
5, the Wholeness or Collective Group. 
1 + 2 2 + 3, (= 8 the Collective Wholeness), or thus: 1, The Cuspid; 
2 2 , Incisors and Bicuspids ; and, 3, Molars ; (of the Half- Jaw). 
3 (for 1 + 2 nd and 3 rd Intensities of 1) + 2, +2 3 , or thus : 1, (with interior 
Constitution of 3 and 5), The Sacro-Coccy'geal Column ; and 
2, The Coxal Bones,— for the Pelvis ; and 2 3 ( = 8), for the 
Bones of the Head (t. 460). 
The above Formulae belong to Secondary, or to Sciento-Philosophy. 

1 _j_ 2- + 5 (for 3) — in a more general sense, as relating to the whole 
Body instead of the Hand—, or thus : 1, The Simple Whole- 
ness of the Body ; 2 2 , The Four Quarters, terminating in the 
Digital Groups ; 5, The Numeral Measure of each Digital 
Group, (t. 457). 
The above is characteristic of the Kuntean Distribution. 

(3 (for 1, as Higher Intensity of 1,) + 2 2 = 7) + (3 (fori) + 2 = 5) = 12. 
(Add 1 at the beginning for Simple Wholeness of Group, 
and 1, (13), at the end, for Complex Wholeness). 
This is the Schedule of the Numerical Arrangement of the Ribs in two Groups 
of 7 Long Ribs and 5 Short Ribs. It is Artoid as contrasted with the Previous 
Distributions which are Naturoid and Scientoid, respectively. It is coincident 
with the Main Distribution of the Musical Scale (t. 1031), and is finally the 
precise "Law of the Series" as delivered by Fourier, and made the Basis of his 
entire System. Fourier is pre-eminently the Artistic Philosopher, or the Artist 



(1) When an Odd Number is to be augmented, or to receive a Higher Intensity, it is done by ascend- 
ing a degree in the Natural Series ; an Even one, by a Higher Mathematical Power ;— Naturoidal and 
Scientoidal Methods, respectively. 



Ch. v.] three types of form. 361 

Substance which manifests it ; either more perfectly identified 
with Materials or Gross Matter, as in Chemistry ; or partially 
abstracted from Gross Matter, as the Phenomena of Light, for 
instance ; or manifested in Mechanical Motion, as the result of 
Internal Force, as of Heat) ; (2) Abstract Form, (or Sciento- 
Abstract Form), Form not specifically related to any given 
Substances, Motions, or Objects, whatsoever, but Abstracted or 
withdrawn, and constructed into Arrangements, and Figures, 
or Shapes, in Pure Space, and by the independent action of 
the Mind; (3) Concrete Form (or Composite Form), The 
Actual Form of Real or Existing Objects or Things, — of Plu- 



among Philosophers. His Scale of Sacred or Harmonic Numbers is 1, 3(4), 7, 
12(13). The 1 is Sub-pivot, and 13 Super-pivot. The 3, 7, 12 are the Grand 
Reigning Numbers in " the Distribution of the Harmonies." The Ribs cover- 
ing and moving with the Rhythm of the Heart and Lungs, are the Rhythmical 
Portion of the Corporeal System. It is here, therefore, that Swedenborg as a 
Spiritual Philosopher also modulates. Art and Spirit, (Esprit, Movement), are 
related to the same region. 

8. Finally, Comte furnishes the coarse, strong, practical Backbone of Philo- 
sophy. The Numerical Formula of his Encyclopedic First Philosophy — as 
enlarged from 5 to 8 groups of Principles (t. 455) — is (7 + 5 = 12) + 
(7 + 5 = 12) = 24, the Normal Number of the Vertebra?. The first Group sus- 
tains and coincides with the Ribs — Dorsal, Artoid ; the second Group is 
divided by it, as interposed between, into one of 7 — Cervical, Scientoil, (im- 
plying the Skull as 1 ; so = 7 + 1 = 8 — or an Octave) — and one of 5 — Lumbar, 
Naturoicl. The " Second and Third Philosophies " of Comte are indeterminate 
numerically, as previously stated (t. 456). 

9. The following Table exhibits in Coup oVozil the Relations of these Pivotal 
Numbers to Nature, Science, and Art. (See also c. 39). 

TABLE 1. 



Art 

Science 

Nature 
31 






362 CORRESPONDING ^YPES OF NUMBER. [Ch. T. 

ralizable Objects, as Horse, House, Man, as distinguished 
from mere Substances, Motions, or Affections of Matter. This 
unites in a blended Mikton the two former varieties of Form. 

508. The Corresponding Departments of JSumber are: (1) 
Abstract-Concrete Xumber, an Obscure and Mixed Region of 
Number by Actual Count of the Phenomena of the Abstract- 
Concretismus of Nature, as the Ratios of Chemical Combina- 
tion, for instance ; (2) Absteact Number, such as occurs in 
Pure Numerical Calculations ; (3) Concrete Nembee, Num- 
ber by Actual Count of Object-bodies, the Constituents of the 
Concretismus, (Spencer), or Corporismus of Nature. The First 



10. Four (4) related to Quadrature or The Square, (as 2 to the Straight Line, 
and 8 to the Cube), is the Sciento-Scientoid, or, in other words, the Pre-eminently 
Scientific Number. Three (3> is the Number, on the contrary, in which Nature 
and Art, (which last is, in a general sense, Naturoid), concur or meet in a Com- 
munity of Contrast with Science ; as the two Concretes stand contrasted with the 
Abstract (t. 243). The Number Seven (7) is the Sum of these two (4 + 3). It 
is hence, as all Theologians and Mystics have agreed, the Number which denotes 
essentially Completeness, Wholeness, or Entirety of All Sorts. The Num- 
ber Twelve (12), nevertheless, gives a still higher Artistic Fullness and Com- 
pleteness of Meaning. The subject of Numerical Series and " Sacred Numbers," 
or " Pivotal Numbers," will recur at another Point, and will then be farther ex- 
panded, (t. 708). 

11. Four (4) and Three (3), the Factors of Seven (7), remain, then, in a 
pre-eminent sense, The Representative Numbers denoting the Scientismus of 
Science and the Scientismus of Nature, respectively. The Scientism of Science 
is its Exactitude or Truth ; the Scientism of Nature is its convergency upon 
Ends of Use : in other words, The Good or Utility which is the Object of Being 
— as Causes upon that Effect. These are then The True and The Good ; 
while 7 (and in a still higher Art-Sense 12) symbolizes The Complete or Perfect, 
and hence The Beautiful. 

12. Swedenborg, indeed, affirms that the Number 4 is predicated of Good, 
and signifies it, and 3 of Truth, and signifies it (1). This seems to be an exact 
reversal of what is stated, in the Text ; but Swedenborg never makes the discrimi- 
nation between Repetitive Analogy and Tendential Analogy (t 31) which is 
so great a defect, that, whenever he comes into details, his averments are ren- 
dered nearly useless for Scientific or Practical purposes. Does 4 coincide with 
Truth, (that is, have the two the same character or ideal shape), or does it 



(1) " The numbers Two and Four, in the Word, are predicated of Goods, and signify them ; and the 
numbers Three and Six, of Truths, and signify them." Apocalypse Revealed, No. 322. 



Ch. v.] calculation and count. 363 

and Third of these are The Real Concrete, (1 ; 3), as contrasted 
with the Second, (2 ; 2) (t 248). What we are really distin- 
guishing is, therefore, Number by Calculation from X umber 
by Actual Count, or, in short, Calculation from Count. The 
difference between these two is like that between the Modern 
Geometry, ( — Descartes, conducted by means of the Abstract 
Relations of Number and Form), and the Ancient Geometry, 
conducted by the aid of Actual Diagrams. This completes 



coincide in this manner "with Good ; or, on the other hand, does it tend towards 
Truth, or Good, (and then to -which of them), in order to secure the complement 
of itself, something which should be added ? To answer these questions, we 
must go into the Department of Form. The Repetitive Morphic Analogue of 
4 is the Square ; that of 3 is the Isoceles Equilateral Triangle, (or Wedge). 
The Square first embodies Truth, pre-eminently, that is to say, by Adjustment of 
Straight-Lines and ifoV^-Angles ; while yet, secondarily, and in respect to Use 
or Function, it is applied to Substances as a gauge, to bring them into con- 
formity with its own Truth ; as the Law is applied to Indulgence or Gratifica- 
tion. Now Indulgence or Gratification is Good or Bad, both Good and Bad 
coming within Swedenborg's meaning of Good ; hence it may be said truly 
that 4, or the Square, or Law, corresponds with The Good (or with Substance) 
in the sense that it is correlated to it ; or relates to it functionally, or with refer- 
ence to its own use or office, but not in the sense that it coincides with it ; for in 
this sense just the contrary is true. Coincidence is Repetitive Analogy; 
Correlation is Tendential Analogy. The 4 is analogous with Truth in 
the Sense of Coincidence (Identity of Form or Character), and Correspondential 
with Good, in the sense of Correlation, as that which is adapted to apply to 
and regulate it. It is the former of these facts of Being which is affirmed in 
the Text, and it would seem to be the latter which Swedenborg apprehended. 
This Antithesis between his Analogies and those which are Primary and Gov- 
erning in Universology is very frequent, nnd in some sense fundamentally char- 
acteristic, although from failure to appreciate this doubleness in the varieties 
of Correspondence, he is not consistent with himself, and sometimes affirms Co- 
incidence. 

13. As the rule, however, the Inspirational Method cognizes Function, while Sci- 
ence cognizes Form; the latter is Statoid or Standard, and the former Motoid or 
Fluctional ; the latter, the Anatomy of the Dead Subject ; the former, the Phy- 
siology of the Living Being ; the latter dead, but offering the more distinct 
Understanding, the former living, but involved in Mystery. 

14. The most inclusive arena for the display of this Divergency between the 
M Correspondences " of Swedenborg and the Primary Scientific Analogies of 
Universology, (for as Secondary the Functional Correspondences are also here 



364 INDETERMINATE -3R CHAOTIC FORM. [Ch. V. 

the First and Foundational Stage of this Parallel Distribu- 
tion of Being, Form and Number. 

509. But before exhibiting in Diagram the Three Funda- 
mental Varieties of Form above described Verbally, let us clear 
the ground by disposing of Indeterminate or Chaotic Form, 
the Analogue of Indeterminate Being and Number, ~ 
(t. 244) ; and for this purpose certain varieties taken some- 
what at random, as Samples of a Determinate Form are brought 



included), has reference to Space and Time, the Joint Negative Ground of all 
Limited Being. The following Extract puts very clearly and forcibly the 
current Swedenborgian Conception : 

15. " The two most Universal Properties of the Natural "World, which enter 
into all. Sensuous Forms, as Necessary Conditions of their Existence, are Space 
and Time. 

16. " To these Correspond the two most Universal Properties of Mind which 
are necessary to its Existence, whatever be its Form ; and these are Love [Good], 
and Thought [Truth]. 

17. " These two kinds of Properties, Mental and Sensuous, Correspond to- 
gether, not because there is any natural analogy between them, for they are un- 
like in Kind ; still less because they have any direct resemblance, but because 
the Universal Mental Properties are the Producing Causes of the two Corre- 
sponding Natural Properties [The Aj>pearance of Time and Space ; — This is 
Pure Idealism]. 

18. " Space is the Representative Effect of Finite Love, and Time the Repre- 
sentative Effect of Finite Thought. 

19. " In other words, the Space of the Natural Universe is an Effect of the 
Common Condition of all Finite Wills; and the Time of the Natural Uni- 
verse is an Effect of the Common Condition of all Finite Intellects." (1). 

20. This whole statement is, again, in precise accordance with what is said 
above of the Number 4 ; a complete reversal of what Universology propounds as the 
Primary or Leading Truth of the Subject ; while, nevertheless, the Sweden- 
borgian statement is vindicated, in a Secondary sense. Space coincides uith 
Station, or Co-Existences, of which it is the Arena, and so with the Static or 
Standard and Permanent Fundamental Cut-up of Space in Idea by the Elemen- 
tary Mathematics, furnishing the Measuring Points and Lines of Existence ; and 
then with Existence itself as that which infills this Negative Continent or Ground 
with its Ideal Framework of Governing Relations. All of this Stationary Ap- 



(1) Talk's Aphorisms on the Laws of Creation, as displayed in the Correspondences that subsist be- 
tween Mind and Matter, — pp. 9, 10. 



Ch. V.] 



INDETERMINATE NUMBER. 



365 



into Comparison with it in the following Diagram. I shall also 
interpose the Morphic Analogues of Nature, Science, and 
Art, before recurring to the Spencerian Distribution. 



Diagram No. 9. 

Figure 1. Indeterminate Form. 



4T 



fc 







Figure 2. Determinate Form. 






o 




510. Indeterminate Number has in it, "by Inexpugnabil- 
ity of Prime Elements (t. 226), a certain Minor Portion (or 
Subdominance) of Regularity, which enables us to classify it 



paratus of Being, Conjointly, Corresponds, in other words, repetitively, with 
Space, and is represented in, and meant by, Space, in the sense in which we 
are now considering that subject ; and within the Mind, the Mind-Space, or 
Capacity for Receiving and Comprehending ideas, together with the Dis- 
criminating Points and Lines of Attention, Observation, and Thought, (the 
Truth Cognizing Faculty), has again, consociated with it, the Content of Fact 
filling the Mind-Space, and subjected to these Thought-Limitations;— All of 



366 I1SDETEKMKJATE FOEM. [Ch. V. 

as Oxe, Maxy, All, etc. Indeterminate Form has a Similar 
Relation to Single Objectness, to Partness, the broken or 
fragmentary aspects of object s, and to Wholeness of Aggre- 
gates, Assemblages, or Groups of Objects. In its General 
Character, it is nevertheless Lawless or Chaotic ; and as snch 
it is associated with the Wildness or Unrestricted Freedom and 
Unpruned Extravagance of 2s~attjke, as contrasted with De- 
terminate Form, the Analogue of Science, and with a Balance 



this, conjointly, repeats, or coincides with, External Space with its Static Ap- 
paratus of Limits and Content; — the Statisnms of Mind with the Statismus of 
Matter ; and both with Science or Systematized Thought, and hence with 
Truth, the Statismus or Standard Domain, or Domain of Standards, or Statutes 
and Lays or Laws, in the Universe at large. 

21. Time, on the contrary, coincides, -or corresponds repetitively with, Motion or 
Co-Sequences, of which it is the Arena or Continent, and, hence, with the Fluc- 
tional or Progressional Development of Being ; and so with Movement as the 
Counterpart of Existence, (t. 42; t. 86; t. 140-143, c. 1-9, t. 321). The 
Analogue here in respect to Mind is Affection, (making towards), Appetite, 
(seeking towards), or Well, or Volition, (the Flight or Determinate Drift of 
the Mind). What Swedenborg calls Love, and what he calls Will, are here 
blended, like the two Concretes (t. 243), as the Counterpart of Thought ; or as 
Mature and Art are the Counterpart, conjointly, of Science. They, again, coin- 
cide with Good, as Thought with Truth. 

22. Space, therefore, by this Method of Aspecting the Subject, corresponds 
with Thought, and Tevie with Love, which is the Reversal in question of the 
Fundamental Statement of Swedenborg and Tulk. But we can still trace in 
what manner they were viewing the subject, and to what extent their statement 
from that subordinate point of view is authorized. They were, in the first place, 
wholly within what I, in this larger Distribution, denominate the Tempic Aspect 
of the Subject, omitting the true Spacic Aspect entirely. Hence their Distribution 
is Subdivisional merely of One Half of the whole Outlay of the Subject; and 
it is a recognized Principle of Universology that such Secondary Distributions 
precisely contradict, or stand antithetically opposed to, the Primary and Governing 
Distribution ; and no one heretofore, in attempting a Universal Distribution, 
has compassed more than a Single Hemisphere of the Subject, (c. 24). 

23. Man, says Swedenborg, is a Form (or Embodiment) of Thought, Intelli- 
gence, or Wisdom, and Woman is so of Love, or Affection. But it is clear that 
the Female Organismus is the Especial Embodiment of Periodicity, and hence, 
of Time (Menstruation) which is, therefore, the Love-Essence or Ground, and 
that Man (Male) is not so characterized. But Subdivisionally within the Life of 
the Woman, her Prime (Lat. Primus, First) or Expansive Age, capable of Con- 
ception and Pregnancy (Fr. Grossesse), is the Analogue of Space, and the 



Ch. v.] crude nature ; natukoid. 367 

and Compound of these two which echoes to Art. It is the 
Skill of the Landscape Gardener, for instance, to break the 
Monotony of Regular Forms and High Culture, "by com- 
mingling patches of Primitive Wildness and Objects of Rus- 
tic Construction in the Scene, and thereby to enhance the 
Artistic Effect. 

511. But, by Nature is here meant Crude, Untamed, Uh- 
scientized Nature ; Nature as she is in herself, and not as 



Sequel or later Pathway of her Life the Analogue of Time, in the Outward or 
Natural "World — the Scientific Aspect of the Subject. (Pregnancy interrupts the 
Periodicity). All this is Physiological. It is true, again, that by Antithetical 
Reflection, this is, in a sense, all reversed from the Interior, Mentoid, or 
Spiritual point of view, or in respect to the Mind itself, and with respect to 
that First Stage of Mentation in which the Mind is (though really Male) appar- 
ently the Feminine Party in its relation with Matter, that is to say, impressed or 
impregnated by it. Discursive Reasoning, Catalogical, is Successional, or Repeats 
the Periodicity of the Feminine Physiology. It is only Scientic Analogic which 
is Spaceoid, and truly Masculoid. 

24. Further attention to the language of Tulk, in the above Extract, will 
justify this Criticism, and point out very definitely the Nature of his defective 
estimation of the real Correspondences. It has been elsewhere shown that 
Procedure from Causes to Effects is, by likeness or Analogy, a Procedure in 
Time — Logical; and not in Space — Analogical (c. 1-9, t. 321). Consequently 
the Analogy or Correspondence between Causes and Effects is always Tendential, 
never Repetitive ; always Correlation, never Coincidence; always Succession, never 
Side-by- Side-ness ; a Chain of Reasoning, not a true Dialectic of Equation ; Causa- 
tional, not Comparisional ; ongoing, moving, vital, and spiritual, not stationary, 
immovable, dead, while yet Sciento-basic, or fundamental ; hence, in a word, Na- 
turic, and not Scientic Now the External or Naturoid Space and Time are here 
predicated as Effects from the Internal Love and Thought, as the Causes which 
project them. This whole Procedure (so conceived) is, therefore, Successional, 
not Co-existential ; hence it falls entirely within an image of Time, not within 
an image of a Compound Universe with one Aspect of Development falling 
within Space, and another Aspect falling within Time. Hence, again, the Dis- 
criminations so made can be no more than Reflections of the larger and Primi- 
tive Discrimination; and, like all Reflections, they are Antithetical to the 
Original or Fundamental Truth of the Subject, (c. 22). 

25. In the second place, all impressions in respect to Static Foundations gained 
from Progress, are necessarily blurred and obscured by the Movement. It is like 
the idea of a machine obtained from seeing it in action, as compared with that 
gained from taking it asunder; or like Physiological Observations on Living 
Man compared with Anatomical Investigation of the Dead Subject. This is 



368 SCIEWTIZiTD NATURE. [Ch. V. 

she subsequently becomes when herself also a Department of 
the Scientific Domain. We have, subsequently, The Natukal 
Sciences as contrasted with Exact Science, or Science more 
strictly and properly so called, and it is in respect to them that 
Nature re-appears, tamed, polished, and subdued ; and so 
purged of her Primitive Wildness and Crudity. Nature as 
the cultured Domain of the Natural Sciences ; Nature as a 
Department of Science, when Science is employed with that 



equally true whether we speak of Natural Inspection by the External Senses, or 
Spiritual Inspection by the Internal Senses. Both are within the Naturismus as 
contrasted with the Scientismtjs. Swedenborg was inspired with a Spiritual 
Emanation from Scientific Truth, but blurred and obscured from these causes. 
While Spiritual, he was still Natural, as compared with the higher Rational- 
Spiritual Insight of the Pure Intellect. His utterances upon Symbolism are 
incipient and transitional from the Old Literal and Lower Natural Presentation 
of Truth to the perfect Claritude of Exact Knowledge, (c.l, t. 420). 

26. If the Obscure Spiritual Utterances of Swedenborg were denominated 
"Pseudo-Spiritual, then the further Utterances by Harris, based upon them, 
might be called the Pseudo- Celestial Degree of this Series of "Illuminated" 
Deliverances. But the prefix Pseudo- should not be used in either case as 
denoting actual falsity, either of the conscious or the unconscious variety, but 
simply as signifying the Imperfection or Shortcoming of these Writings from 
lack of the strictly Intellectual Element, and hence of the true Scientific Charac- 
ter. As collateral branches of the Development of Ideas they are fraught with 
a peculiarity of their own indispensable to the largeness and wholeness of our 
Cosmical Conception, and with an originality and wonderful richness of sug- 
gestion unsurpassed and hardly equaled in any other class of writings. In a 
general sense, the works of Boehmen, Fourier, Andrew Jackson Davis, and the 
Spiritists at large, have similar qualities. As Positive Guides of Doctrine, they 
must undergo the sifting process and modifications which will result from the 
final judgment to be passed upon them by the more Masculine Utterances and 
Positive Demonstrations of Universology. There is a peculiar class of related 
works which should be mentioned here, entitled Christ the Spirit; Swedenborg 
a Hermetic Philosopher, etc., which, though anonymous, I may, I think, without 
breach of confidence, attribute to my friend, Major-General E. A. Hitchcock, of 
the United States Army. Although the esteemed Author has not, in my judg- 
ment, seized, by any means, the full significance of S^Yeclenborg , s Method, nor 
given any due consideration to the great event in his life which he himself 
regarded as Illumination, yet no one can entertain, without profit, this writer's 
peculiar point of view of the significance of either the Ancient or the Modern 
Scriptures. 

27. But we must now return for a moment to a more radical Aspect still of 






Ch. V.] CHAOS AND oeganismus. 869 

general extension of meaning which extends to the Natural 
Sciences, — must be distinguished from Crude Nature, or Nature 
per se, and its Form- Analogue is then to "be sought within the 
range of Determinate Form. This will now be pointed out in 
what follows. The difference between Chaotic Form, (Indeter- 
minate, Crude Natural), and Determinate Form, echoes to the 
Cosmical Difference between Chaos and Organismus ; that 
between the Form which corresponds with Cultured Nature 



the Relations of Space and Time to the Knowing- and the Feeling-Sides of Mind, 
respectively. In all that has been said above, it has simply been shown that the 
Habitual Presentation of the Subject by Swedenborg and his expounders is from 
the Spiritual, Internal, Ideal, or Psychological Standing-Point — Philosophoid ; 
and that this presentation is exactly reversed from the Materialistic, External, 
Objective Point of view, — Physiological and Scientoid. But there remains to 
be presented the Sciento-Phelosophic Solution, which combines and recon- 
ciles, as it were, the two views — positing itself upon the Ideal Limit between 
the two Opposite Worlds of Conception, and abstracting the Principles which 
are identical, or in common, in both. 

28. The Final Proposition from this Point of view is this: Space ?'s. prima- 
rily and basically correspondential with, or the Analogue of, Either KNOW- 
ING or FEELING, or of Both KNOWING and FEELING, considered 
as Permanent Faculties, or Instrumental Conditions of the Mind ; and 
TIME has the same Repetitive Analogy with Knowing and Feeling considered 
with respect to their Activities, Emotions, or Operations, in the Mind. Space 
is therefore Prlmarlly the Analogue of STATION or REST, and 
Time of MOTION or MOVEMENT, whether ln respect to Matter or 
Mind. We have therefore, in this view, a Common Fountain-Head, from which to 
Proceed outwardly, with the details of either and loth, Matter and Mind, thread- 
ing their Repetitive Samenesses in the midst of their Antithetical Differ- 
ences, throughout : while, yet, nevertheless, Space, coincident mainly with Station 
or Rest, or the Static Aspect of Things, is predominantly, and in the Outer or 
Scientific Sense, The Analogue of the Knowing-Faculty-and-Function of 
tJie Mind, which is, in like manner, coincident mainly with Permanent Mental 
Faculty {of either sort) ; and Time, coincident mainly with Motion or Opera- 
tion, or tlie Motic Aspect of Things, is, predominantly, and from the Outer or 
Scientific point of view, the Analogue of The Feeling-Faculty- and- Func- 
tion of the Mind, which is, in turn, in like manner, coincident mainly with Mental 
Function or Changing State (of either sort). 

29. But there is here Antithetical Reflection (t. 381) and Terminal 
Conversion into Opposites (t. 83), if we go with Swedenborg to the In- 
ternal and Absolute Standing-Point of Observation. It is there that Time, 
Solidified in Space as Eternity (c. 3, t. 9), becomes what Space is in the Outer 



370 NATUKE, SCIMrCE, AND AKT. [Ch.V. 

and the Form which represents the Exactitudes of Science is 
then Subdivisional within the Organismus of Being. 

512. The following Diagram exhibits samples of the kinds 
of Form which are Analogous with NATURE, SCIENCE, and 
ART, respectively. It is Nature in the Refined or Cultured 
Sense, (Unismal), Science in the Exact Sense, (Duismal), and 
Art, as the Composity or Modulated L T nition of Science with 
Nature, (Trinismal), which are here meant. 



World, permanent or instantaneously Co-extant throughout all the parts of it ; 
and on the other hand, Space converts into the Successive Measures of Time. 
Swedenborg was himself aware of this precise difference, as shown by the fol- 
lowing extract, although he has not always maintained it, nor informed us when 
he is speaking from One, nor when from the Other point of view. The extract 
is this : " I was once engaged in thought respecting what Eternity is ; and I 
found that I could conceive by the idea of Time what to Eternity might be, 
namely, Existence without end ; and that I could not thus conceive what from 
Eternity could be, nor consequently, what God was engaged in before Creation, 
from Eternity. Falling, in consequence, into a state of anxiety, I was elevated 
into the sphere of Heaven, and thus into the state of perception respecting 
Eternity which is enjoyed by angels. I then was enlightened to see that Eter- 
nity is not to be thought of from Time, but from State [Statically], and that then 
a perception can be attained of what from Eternity is ; which, accordingly, I 
then experienced." (1) It would seem, therefore, if we admit both of these ideas, 
that, as between Space and Time, there is in the last Analysis, Convertible 
Identity (t. 89), or that at least, they are inexpugnably united (t. 226) ; 
as are their Analogues, Knowing and Feeling, as Ferrier has demonstrated. 

30. Swedenborg does also, indeed, by Implication (though nowhere explicitly) 
exhibit a partial sense of the doctrine above stated, namely, that the First Ana- 
logy of Space is with Permanent Faculty, whether of Knowing or Feeling. He 
says in the Arcana Cadestia, (No. 2625), that " In the Spiritual World there is 
neither Space nor Time, but instead thereof States, and that States in another 
life correspond to Space and Time in Nature : to Space States as to Esse, and 
to Time States as to Existence." In Heaven and Hell, (No. 154), he defines 
the word " States," in respect to Love and Intelligence, (Feeling and Knowing), 
and makes it apply equally to loth. But the most important passage, relating 
to this recondite subject, which I have met in the writings of Swedenborg, is 
found in his treatise on the Athanasian Creed, (No. 45), and is as follows : " All 
Activities are changes of State, and Variations of Form." " The Latter [Varie- 
tions of Form] are derived from the former [Changes of State]. By State in 
Man we mean his Love ; and by Changes of State the Affections of Love ; by 



(1) Heaven and HelL No. 167. 



[Read from below upwards.] 



Diagram No. lO. 



Form-Analogues of AUT. 



371 




Fig. 3. 






Fig. 3. 




Fig. 3. 




Fig. 2. 



Fig. 2. 



Fig. 2. 



Fig. 1. 

Form-Analogues of SCIENCE. 



Fig. 1. 




Fig. 2. Fig. 3. 

Form-Analogues of NATURE. 





Fig. 2. 



Fig. 3. 



372 EXPLANATIONS £F THE DIAGEAM. [Ch. V. 

513. At the Left-Hand of the Departments of Nature and 
Science, in the above Diagram, and at the Bottom of the Art- 
Department, we have the Simple Curve, the Simple Straight- 
Line, and the Serpentine, respectively, (Figures 1), as the 
Elementary Types of Nature, Science, and Art, respectively. 
To the right of these, and midway, in the First Two Depart- 
ments, and next above, or midway, in the Third, (Art), (Figures 
2), are the Types of the Abstractismus of the Elaborismus, — 



Form in him we mean his Intelligence, and by Variations of Form, his Thoughts ; 
the Latter [Thoughts] are also from the Former [Affections]." 

31. Observe, in the first instance, that the word State is here confined to a 
special sense, and applied to the Feeling-Side of the Mind only, contrary to the 
larger definition just quoted above. Observe, in the next place, that Love and 
Intelligence, (Feeling and Knowing), as Permanent Faculties or Instrumental 
Conditions of Mind, are here carefully discriminated from Thoughts and Affec- 
tions, as the Activities and Operations of those Faculties. Love and Intelli- 
gence, in this sense, are therefore, it is obvious, Static or Stationary Aspects 
of Mind, and Thoughts and Affections Dynamic or Motic ; but all Statism 
requires Space, and all Motism requires Time as the Conditions of their Being. 
It should, therefore, be added as the Natural Corollary of these Statements of 
Sweclenborg, and as the Explicit Doctrine of Sciento-Philosophy : That Love 
and Wisdom Conjointly, and as Permanent Faculties of Mind, Correspond Repe- 
titively with Space, and that Affection and Thought Conjointly, and as Suc- 
cessional Procedures of Love and Wisdom, Correspond Repetitively with Time. 
These fundamental discriminations are obscured by Tulk when he takes Love 
from one of these pairs, and Thought from the other, and reduces the four- 
fold difference to a simple duplex one. Swedenborg himself, in his ordinary 
utterances, does much the same, and nowhere radically explores the doctrine. 

32. It must be added, then, that Space and Time in a real External way, and 
their Analogues in the Spiritual Domain, undergo Subdivisional Orders of 
Development, echoing to this Primitive Distribution repetitively, but yet in- 
versely to each other, as a Man and his Image, seen in a glass, in a sense repeat- 
ing, and in a sense antithetical to each other, and that it requires the most 
cautious and exhaustive Scientific investigation — not merely a broad general- 
izing appreciation— to found a System of Laws and accurate reasoning upon 
these Correspondences. 

33. To illustrate: Swedenborg affirms, in the last preceding extract, as if 
without the possibility of contradiction or Counter-Aspect, that " Variations of 
Form" are derived from" Changes of State," and so that " Thoughts" in the Intel- 

, ligence are derived from " Affections" in the Love, or Feeling-Side of the Mind. 
Now this is a complete begging of the whole question in dispute between the 
Experientialists and the Transcendentalists in Philosophy, and curiously enough 
places Swedenborg essentially among the Former, or on the Materialistic Side 



Cn. V.] EXPLANATIONS CONTINUED. 373' 

the Ex-^azi-atory Realm ; and quite to the Right, in the 
First Two Departments, (Nature and Science), and at the Top 
in the Third Department, (Art), (Figures 3), we have the 
Types of the Abstractoid Concretismus, the Department of 
Practical Illustrations. 

514. Observe, in the next place, that all of the Figures in 
the Department of Art are Compositions, in different de- 
grees of Complexity r , or in different modes, of the Peixciple 



of Philosophy, notwith standing the general position I have assigned to him as 
a Pure Idealist. He is indeed a Pure Idealist so far as Pure Idealism of the 
Old Naturo-Metaphysical character could go, for it could not save itself from 
falling iuto contradiction ; but the Pure Idealism of the New Sciento-Philo- 
sophy is of a different order. It goes up, analogically, from the Chest or 
Breathing-, or Mere Spiritual Region, to the Head and Brow, the Idealistic 
Region properly so called (c. 8, t. 9). 

34. To illustrate still farther: "Variations of Form" (if, as here, distin- 
guished at all from Changes of State) means Varieties or Different Types of 
Form, or Different Form-Types — Statoid. Now it is the Pure Idealism of 
Plato, (a Semi-luminous Conception prophetic of the clearer ideas of the- Sciento- 
Philosophy of Integralism), that the " Ideas," or Primitive Type-Forms of 
Being, are eternal or underived, the only things, indeed, which are so ; that 
they are, at all events, prior to any and all Changes of State, (the Processes of 
Creation), and are causative of them ; these Changes of State derived, therefore, 
from the Varieties of Form, (in Pure and Perfect Ideal), and solely taking place 
in order to conform to them. This is then a complete reversal of the Statement 
of Swedenborg. Or if we take, instead, Thoughts and Affections : Swedenborg 
affirms that our Thoughts are all, and in all senses — for he does not discriminate, 
or limit the assertion — derived from our Affections. This is true, undoubtedly, 
in the merely Natural Order and Aspect of the Subject, and after we can be 
said to have any Affections ; but the Logical Order of the Evolution is jmt the 
Opposite. How can we have any Affection whatsoever for any thing which is 
not previously thought of, or first in the !Mind as a Thought ? Is it not this 
Thought in the Mind which first calls out, and, as it were, creates the Affection ? 
Are not the Affections therefore derived, as it were, wholly, from this point of 
view, from the Thoughts; which is again the exact reversal of the Statement of 
Swedenborg ? The reader is referred to the discussion of this same Subject in a 
previous Commentary (a. 1-7, c. 32, t. 136). 

35. What, then, is the Sciento-Philosophic Doctrine on this Subject ? It is 
that it is alike true that Varieties of Form are derived from Changes of State, and 
that, contrariwise, Changes of State are deriv&l from Variations ( Varieties) <f Form ; 
that it is alike true that the Thoughts are derived from the Affections, and that 
Hie Affections are derived from the Thoughts; as it is alike true that Men are 



374 ABT-C0MP0SITrONS OF POEM. [Ch. V 

of Nature and the Principle of Science, conjoined or 
blended with each other ; that is to say, that the Third Depart- 
ment, that of Art, is derived from the two Departments of 
Nature and Science, as its Elements or Factors ; thus : TJie 
Hogarthian Line of Beauty is compounded of Curvature and 
Straightness, as shown more in detail below (t. 520) ; etc. The 
Columns on the Left of the Art-Department are derived from 
the combination of Eoundness and Squareness ; the Pyramidal 



derived (or descended) from Women, and that Women are derived (or de- 
scended) from Men, or that the Chicken is derived from the Egg, or the Egg 
from the Chicken, (c. 31, 32, t. 136). 

36. The Philosophical Doctrine of Swedenborg, coming with a claim of 
Divine Authenticity, a " thus saith the Lord," is, nevertheless, like every other 
System, hitherto, a Half-Truth merely ; and all Half-Truths, or Part-Truths, 
are, from the larger and Integral Point of View, Falsities. Taken for the whole 
Truth they are the Standard Fallacies of the Human Mind. Taken for what 
they are, as Parts of the Truth, and then integrated by the aid of a radical 
Universal Philosophy, they are as true as they are otherwise false; and cer- 
tainly, in this sense, there has never been made any single more magnificent 
contribution to the construction of the Entire and Final Temple of Truth than 
is contained in the Elaborate and Profound Religio-Philosophy of Swedenborg. 
I am too greatly indebted to him, I feel too lovingly and veneratingly towards 
him, to say willingly any word disparagingly of him, beyond what the stern 
behests of an honest criticism imperatively require. In my judgment, many of 
the very best single Minds are held captive at this day by the subtle fallacies 
of Swedenborgianism, and hindered of higher progress, while I am just as 
certain that as many thousands would be immensely benefited by being in- 
ducted into those same doctrines. 

37. It was stated above that the ordinary Swedenborgian view of the Ana- 
logical relations of Space and Time to the Grand Divisions of Mind are defec- 
tive on the score of their relation to the Motic Aspect of Being as one-half of 
the whole Domain merely. This, however, is not always the case. The rela- 
tion, when Swedenborg speaks, is often, on the contrary, to the Static Aspect 
of Being; but then to this also as a Half, — the other Half merely ; so that in 
either case the discrimination adduced is subdivisional, and therefore not 
Primitive or Radical. Indeed, the only reasons assigned by Swedenborg for 
the statement that Space corresponds with Love, and Time with Wisdom, are 
derived from this Static Hemisphere of the subject. They are that we instinc- 
tively speak of those who are in friendly affection as near to each other, and 
when the affection cools, as distant — Nearness and Distance being terms which 
belong to Space. Similar reasons are, or may be, adduced with respect to 
Time and Thought. This is as if we were to discriminate Space itself from the 



Cn. V.] SAME SUBJECT CONTINUED. 3/0 

Figures, wliile composed entirely of Straight Lines, have in 
them, nevertheless, representatively, the Principle of Round- 
ness, by virtue of the Convergency and Divergency of the 
Side-Lines, like the Radii of a Circle, contrasted with the 
Side-Lines ; of all Square Form which are parallel to each 
other. Finally, the Semi- Oval Figures at the Right are the 
Resultants of still further combinations and interblendings 
of Rotundity and Squareness, such as will be elaborately 
demonstrated elsewhere. 
515. The Principle of the Modification and Blended Har- 



Cut- Up of Space by Lines, and make this Cut- Up to correspond with Time, in 
accordance with the Etymology of Time as derived from the Greek Temno, to 
cut or divide. All this, if we confine ourselves within the Static Aspect of 
the subject, and are engaged in the subdivision of it, is quite true and impor- 
tant ; but it will now be easily seen that there is a prior distinction between the 
whole Static and the whole Motic Aspect or Domain, and that in this larger 
discrimination both the Space itself and its Cut-Up by Lines are to be recognized 
as Sr>acic or Spacioid, if the idea of Change or Movement is excluded, and if the 
Lines are therefore permanent ; and that the idea of Time attaches only to the 
Act of Cutting-Up — that is to say, to the Process or Operation. 

38. Many things have been presented by anticipation in this Commentary 
which will be found discussed more in extenso, subsequently in the Text. It 
seemed necessary, however, in this connection, to make this statement, even at 
some risk of its seeming obscure, for the want of necessary explanations. 

39. A word now in respect to the alternative Figures in parenthesis in the 
Art-Line of the Table No. 1, c. 9, t. 503. These are 3 + 1, 7 + 1, and 12 + 1. 
It is the Peculiarity of Art, and so of the Trinismus universallv, that it tends to 
a doubleness of development, which repeats, as it were, the two Elements from 
which it is derived, (the Unism and the Duism), so that there is a wavering be- 
tween the Aspect which presents the Subject as threefold, and that which pre- 
sents it as fourfold. This tendency to Bifurcation in Art expresses itself in a 
Series, at the End, or, as it were, in the last link ; as, for example, in the Bubita- 
tion whether an Octave in Music consists of 7 Diatonic Notes or of 8; whether, 
in other words, the Bo of the next octave above is to be reckoned in or reckoned out. 
There is an Overlapping at the Extremities of the Successive Octaves. This 
same Principle, Semi-expression or dubiousness of claim, prevails in the Musical 
Scale, somewhat beyond where it has been accurately described. The 8 
Tones divide equally into two Serial Wings, a Lower and an Upper Wing. Each 
is composed of Three Whole Tones, and a Semi-Tone at the End of the Series; 
Thus, Do, lie, Mi (Whole Tones), Fa (Serai-Tone).— Lower Wing : Sol, La, Si, 
(Whole Tones), Bo (Semi-Tone) — Upper Wing. Each Wing may be said to rep re- 



376 KOTTJNDISM, REGTIS31, MODULISM. [Ch. V. 

mony of the Primitive and Typical Forms, Hound or Square, 
which they undergo in assuming the more Tasteful and Grace- 
ful Varieties of Form which pertain to Art, is properly formu- 
lized, and will he copiously referred to, as the Principle of 

Artistic Modification. 

516. It will appear, on a slight examination of this Diagram, 
that Perfect Roundness — ROTUNDISM, of which the Arc of 
a Circle — the Simplest Form of a Curve — is Elementarily 
Representative, has been assigned to NATURE, as its Ana- 
logue or Type; that Steaightness — EECTISM — of which 
the Simple Straight Line is the Lowest Representative, is 
assigned, in like manner, to SCIENCE ; and that Forms com- 
pounded and modulated from these two — MODULISM — are 
assianed to ART. The mere Exhibit and Statement to this 
effect are so striking that to many minds they will carry their 
own conviction ; the proofs, however, of the accuracy of this 
Distribution will rapidly accumulate with the further con- 
sideration of the subject. 

517. The Simplicity of Nature, with yet the entire absence 
of that Exactness and Precision which belong to Scientific 
Abstractions, is symbolized by the Circle, which, while it has 
its own simple Unity of Constitution and Curvation, refuses, 



sent, numerically, 3i. The Diatonic Octave may then be represented by 7^ (the 
first Semi-Tone raised to the value of a Full Tone) ; and the Chromatic Scale 
by 12^. These Numbers may now be substituted for those contained in the 
Art-Line of the Table (3 or 3 + 1, etc.) There is in this Halfhess added to 
the body of the Series taken as One an Echo of the Principle of Sesquism, 
One-and-a-Halfhess (Lat. Sesqui, One-and-a-Half). 

40. In Natural Joinings, there is an Indeterminate Overlapping, as between 
the Valley and the Mountain: in Scientic Joinings there is a Sharp Line 
of Separation and Contact, with no Overlapping whatsoever ; and in Artistic 
Joinings, as here in Music, there is a measured and proportionate Overlapping, 
so that the Transitional Link, while distinct and determinate in itself, is still 
dubious in respect to position. It may be assigned to either of the Series 
between which it occurs; to both of them; or to neither, according to the 
view which is adopted. 



Ch. v.] true or scientific regularity. 377 

nevertheless, absolutely to be measured by the rigid Straight- 
ness of the Square. The Quadrature (Squaring) of the Circle 
is mathematically impossible ; and it is the catchword of Art- 
ists, That Nature has no Straight Lines ; while yet both 
Nature and the Circle are instinctively accepted as Types of 
that Unity and Simplicity which are sometimes, though not 
with entire accuracy, denominated Regularity. 

518. True Regularity is, on the other hand, the Distinct- 
ive Characteristic of Science. This is typically evinced only 
in the Exact Sciences ; for it must still be borne in mind 
that The Natural Sciences, to which we now may add Art 
also in so far as it is Scientific, fall within the larger meaning 
of the term Science, as contrasted with Crude Nature. 

519. Regularity is Straightness. The Rule or Ruler (Lat. 
Regula, a Rule) is the Type of Regularity. (The Latin Rego, 
I rule, is the Cognate Verb, and gives Rectus, whence Right, 
which we apply to a Line instead of Straight). Rigor is also 
a cognate term. The Typical mode of procuring Straightness, 
and hence Regularity, is by Stretching or Drawing out. To 
drato out, is to abstract ( Lat. Abs, from, and trailer e, to 
draw), and The Abstract is the Domain, especially, of Ex- 
act Science. Stretching is Cognate with Strictness, Strain 
and Straightness or Stretchedness. Exact is the same idea, 
with a different mode merely of producing the Straightness. 
It means Driven out, (Lat. Ex, from, and agere, to drive), 
the result being the same, namely, to produce Straightness. 
Regular, Straightened, or Exact Form, is, therefore, Science- 
Form, as Round Form is Nature-Form. Rectism, in other 
words, is Scientism, as Rotundism is Naturism. The Simple 
Straight Line is here the Elementary Type, as TJie Simple or 
Elementary Curve (the Arc of a Circle) was so in The Former 
Case. 

520. Artism is the Blended Composity and Result of 
Naturism and Scientism, variously combined. The Simple 
Elementary Form-Type of Art, — the Primitive Representa- 

32 



378 hogarth's lyhve of beauty. , [Ch. v. 

tive of Estheticism or the Sense of Beauty in the Domain of 
Form— is The Serpeotin-e Line, familiarly known as Ho- 
garth's Line of Beauty (Dia. No. 10, t. 512, Art, Fig. 1). This 
by reflexing the Simple Curve retains the Principle of a Pre- 
vailing Straightness in the midst of Simple Curvism; or, sym- 
bolically, it inserts the Eigor and Eectitude or Precision of 
Science within the Tendency to Continuous Deviation or 
Beguloid Irregularity, characteristic of Nature, Deviation 
is from the Latin de, from, and via, the Way ; a changing 
of Direction which, when Continuous, is Curvature, or Curva- 
tion. The following Diagram will illustrate what is here said 
of the Unition of the Two Mere Elementary Principles in the 
production of the Mikton of the Third : 

Diagram N"o. XI. 




521. To repeat, then, — at a point where the intrinsic import- 
ance of the subject demands every amount of emphasis which 
repetition can give, — The Simple or Elementary Curve is the 
Primitive or Elementary Form-Analogue of Nature, (as the 
Domain of the Natural Sciences) ; The Simple Straight (or 
Straight Line) is the Elementary Form-Type of Science, in 
the Exact Sense of the Term ; and the Simple Serpentine 
(Hogarth's Line) is the Elementary Form-Type of Art and 
Beauty. The Simple Curve is then Representative of All 
Eoundness ; the Straight Line is in the same sense Represen- 
tative of All Straightness (as of The Square, The Cube, etc.), 
and the Simple Serpentine is so of All Interblending-and- 
Composity-of-Roundness-and-Straightness, in the production 
of a Eeconciliative Harmony of Form, and of that Satisfactory 
and Pleasurable Combination of the Freedom of Nature and 
the Eegularity of Science (or Eigorous Abstract Truth) which 
we recognize instinctively as Beautiful. All Beauty, and 



Ch. v.] naturism, scientism, artism. 379 

hence Art, is the Result of a judicious Compromise between 
the Wild License, or else the more measured "but still easy- 
going Freedom of Nature, and the Rigorous Exactitudes of 
Scientific Abstraction ; which last is repeated in the Moral 
Sphere by Straightness and Uprightness of Conduct, which 
is then called Justice, Equity, Righteousness, etc. Truth 
(for Through-th, that which goes through, or centres) is a term 
applicable in any domain. Truth of Feeling is Virtuous Sen- 
timent ; Truth of Knowing is Science ; Truth of Conduct is Vir- 
tuous Action. 

522. The beginner in Universology will be liable to stumble 
over the fact, that Nature has within herself, as studied scien- 
tifically, Specimens of all the Varieties of Form, as in the 
Rotundity of the Planet, the Cubosity of the Salt-Crystal, the 
Blended Beauty of the Landscape, etc. ; and so of Science, 
and so of Art. The solution of this difficulty is in The Inex- 
pugnability of Prime Elements (t. 227), and in several 
Modifications of that Principle, some of which will be supplied 
in what soon follows below, with distinct Formulas. Far short 
of Convertible Identity (t. 89) we discover practically that 
there is a Sense in which All things are Contained (as to the 
Principles of their Constitution) in All Things Else. There is, 
in other words, Subdivisionally, a Department within Nature 
which is especially Characterized by INTaturism ; and this is 
the Governing Aspect or Department there ; there are, how- 
ever, two other Subordinate Departments, also within Nature, 
which are Sciento^ and Aitoid, respectively. There is then 
within Science (or the Scientismus) a Department which is espe- 
cially characterized by Scientism ; and this is here the Govern- 
ing Department ; while, nevertheless, there are two remaining 
Subordinate Departments, which are Naturoid and Artoid, re- 
spectively; and so also, mutatis mutandis, within the Artismus. 

523. Within the Naturismus, the Scientismus, and the Artis- 
mus, respectively, The Principle which is at home there 
dominates, and is called the Dominant of the Domain, 



380 DOMLNAXCE AXD SUBD03IIXAXCE. [Ch. V. 

while the two remaining Principles which are "borrowed from 
the other Domains are Subordinant in function there, while 
they each appear as Doxixaxt if we transfer ourselves to 
the Domains where they are respectively at home. Within 
any given Domain, Every Thing converges, and hinges, or 
pivots, npon the Domexa^t of that Domain; the other 
Principles which, while present, are still, as it were, subjects 
or foreigners, conform to the Governing influence of the Domin- 
ant. They are, in other words, Loyal to it. This somewhat 
Intricate but Important Doctrine is expressed in the following 
Formula, which will be from time to time invoked, furnishing 
abundant illustrations of the Principle, namely : 

Loyalty to the Domixaxt of the Domain. 

524. When either of the Subordinate Principles within any 
Domain, although Subordinate, still assumes comparatively a 
Somewhat Governing influence or position, it is said to be Sub- 
Domixaxt. It will be shown elsewhere that even Uxtsm, and 
Duisx are so inexpugnably united or interblended, that in 
TJnism there is always a minor or sub-dominant portion of 
Duism involved; and in Duism a minor or sub-dominant 
portion of TJnism. 

525. To illustrate this Interblending in Diverse Proportions, 
Swedenborg affirms that Man, Male, is a Type or Form of 
Intelligence or Wisdom, and that Man, Female, is a Type or 
Form of Affection or Love, — Wisdom being the Duism, and 
Love the Unism of this High Spiritual Domain ; but then he 
has immediately to explain that this is not, in such a sense, 
that Woman is without any portion of the Principle of Intelli- 
gence, nor Man without any portion of the Element of Love. 
In other words, what is meant then is, that Intelligence pre- 
dominates in the Man, and Affection in the Woman. Indeed, 
if we assume that, of the two Principles named in such a con- 
junction, the one first named is dominant, and the following 
one sub- dominant or minor, then putting 2 for Intelligence or 



Ch. V.] MERE PREPONDERANCE. 381 

Wisdom, and 1 for Love, the Constitution of the Male Charac- 
ter, as here conceived, may be denoted by the Mathematical 
Expression 2 + 1 ; and that of the Female Character by 1 + 2. 
In the Absolute, it may then be said that the two are iden- 
tical, and that in the Relative only do they differ. 

526. In Universological Technicality it would be said that 
Intelligence and Affection are inexpugnahly united as Prime 
Elements in the Constitution of Mind itself, Male or Female, 
and that there is then a Mere Preponderance in a mathema- 
tically measured ratio of the one or the other of these elements 
in the particular composition which furnishes the Masculine 
or the Feminine Type of Mind, respectively. Preponderance 
is here represented by the greater or leading prominence of the 
Number first mentioned. This idea of Overbalance in a 
measured degree is so important as to require its own definite 
Formula, and will therefore be alluded to as the Principle of 

Mere Preponderance. 

527. Any two Principles, Elements, Domains, or Factors, 
which are separated and contrasted with each other, as if they 
were wholly distinct from each other, while we treat of them 
as Pure Abstractions or Ideals, are, in the Actual or Concrete 
World, intermingled or inexpugnably combined, so that when 
we speak of a given Principle or Element, in Concrete, we no 
longer mean it as it was in a Pure, Abstract State ; we mean, 
instead, a Composity or Combined Substance of Principles or 
Elements, (a Mikton), within which the one mentioned merely 
preponderates. It is thus that in the Abstractismus only, do 
we have Pure Discriminations, which are then always Ideal 
or Fictitious, even though indispensably useful ; the Basis, 
indeed, of all Pure Science. Everywhere within the Concretis- 
mus, on the contrary, that is to say, throughout the Actual 
or Ileal World, or the Total Realm of Nature herself, we meet 
the Overlapping of Principle upon Principle, Element upon 
Element, and Domain upon Domain. Here it is that we can 



382 OVERLAPPING. [Ch. V. 

never fix precisely the point at which the valley ends, and the 
mountain begins. This Fact or Principle of all Concrete Ex- 
istence will be referred to under the Formula : 

Oveelapping. c. 1. 

528. The Inexpugnability of Prime Elements, Mere Pre- 
ponderance, and Overlapping, are, therefore, three important 
Secondary Principles and Formulse of Universology closely 
related to each other, and which will often be mentioned in 
connection. 

529. Let us return now to the discrimination between De- 
terminate and Indeterminate Form. Indeterminate Form, 
we have seen, covers the same ground, analogically, which 
is Elementarily distributed numerically by the terms One, 
Many, All. Determinate Form should then have an 
equally Elementary Distribution, holding an echoing rela- 
tionship to the equally Elementary Distribution of the Spirit 
of Numbers as allied with the three Head-Numbers One, 
Two, and Three (t. 206) ; and inasmuch as Determinate Form 
has one Primitive Distribution, as we have just seen, echoing 
to the Distribution of the Universe into Nature, Science, and 
Art ; it should result that the One, Two, and Three, should 
also echo to Nature, Science, and Art, respectively. This 
Prognostic of Science we shall find, on examination, amply 
confirmed. 

530. The Form- Analogue of the Numerical Unit is the 
Point. This is so obvious that it needs not to be demonstrated. 
But as both Point and Unit are abstract, the Point, to denote 
the Unit is made Thin or Light. The Thick or Heavy Point 



Commentary t. 527* 1. For the principle of Overlapping I am in- 
debted to Fourier, although lie has not discriminated its exclusive appropriate- 
ness to concrete spheres. His French technicality for the principle is En- 
grenage. It stands also intimately related to another Principle announced by 
him as the Contact op Extremes. 



Ch. V.] THE XECESSAEY INFERENCE OF LIXE. 383 

is then tlie Analogue of the Concrete Item, Object, or Thing, 
of which the Unit is the Abstract Ideal Representative. The 
Form- Analogue of Two Units is, accordingly, Two Points ; 
of Three Units, Three Points, etc., on to Infinity. 

531. But when two Points are posited in Actual Space or in 
Thought, or two Units in Thought, there is immediately an- 
other Element, a somewhat more than the Mere Points, or 
Units, involved. The Mind xecessaeily Supplies a Thought- 
Line traversing the Eeal or Ideal Space intervening between 
the two Points, or the two Units Connecting them by this Ideal 
Relational Intervention into an Elementary Figure or Line. 
If only one Point is posited, the inferential presence of the Line- 
Element is less obvious, and we may, for the present purpose, 
omit its consideration (a. 38, t. 198, 486). 

532. For the Spieit of the Number One, (Unism), as well 
then as for the Simple Unit as such, the mere Point is still the 
Appropriate xVnalogue in the Domain of Form ; but for the 
Spieit of the Number Two, (Duism), (which Spirit is itself' a 
Unit, notwithstanding the Dual Constituency of the Sum, 
Two, a Unit of Intervening Relationship between the two Sepa- 
rate Units), the case is different. It is not two Points, but 
a Single Steaight Line which is here the Appropriate Ana- 
logue — Straight, because, in the absence of any Motive or 
Cause of Deflexion, Straightness as the Simplest is the Typical 
Form of the Line. The Straightness of the Line is, therefore, 
due to, and an instance of, the Tendency to Equation defined 
in a following Paragraph (t. 535). The most Elementary 
Morphic Analogues of Number, those which echo directly to 
Uxism and Duism, and more remotely to The Head-Numbers 
Oxe, and Two, are, then, The Poixt and Lixe ; as seen in 
the Diagram below. 

Diagram !N"o. 13. 

Figure 1. Figure 2. 

. One or 1 ; (Uxisxr). Two or 2 ; (Duism). 



384 LAW OF GREATEST SIMPLICITY. Cn. V. 

533. If another Unit be added, Two Lines and one Point are 
the most Elementary (or incomplete and fragmentary) Repre- 
sentation of the Spirit of the Three, which is the resulting 
Number, as shown in the following Diagram : 

Diagram UN" o . 13. 

Figure 1. Figure 2. Figure 3. 

• One or 1 ; Two or 2 ; ^ Three or 3 ; 

(Unism). (Duism). (Indeterminate Trinism). 

534. More folly or determinately expressed, the mere Angle 
(Fig. 3, Dia. 13) becomes an Equilateral Triangle ; the Three 
Points representing the Three Units, and the Three Inter- 
mediate Lines of Conection between them being in this case 
all preserved. The Points are placed at Equal Distances 
from each other ; for if Three Points were to be posited in Space 
(or Three Units in the Imaginative Mind-Space) they would 
most simply and naturally arrange themselves in this manner, 
(at Equal Distances), in the Absence of any special Cause or 
Motive soliciting or requiring them to assume a less simple 
or less regular relationship. They present, therefore, the 
Figure shown in the following Diagram : 

Diagram IN" o . 14- 

Form-Analogue of Determinate Trtnism, 
or, in a General Sense, of the Number 
Three or 3. 

535. This Principle of Adjustment by which the parts of a 
Figure arrange themselves in the Thought,— and then by a 
Fundamental Principle of Universology, in the Actual Or- 
ganizing Processes of Nature also (t 000),— in the Simplest 
and Most Regular manner, is an Instance, and, indeed, The 
Typical, Most Analytical and Most Elementary Instance of 
The Law of Greatest Simplicity often assumed and adverted 
to by all Scientific men, and which has been formally elimi- 




Cfl. V.] TETRAHEDRON, OR EQUILATERAL PYRAMID. 



3S5 



nated by Comte, and made the First in the Catalogue of his 
"Fifteen Universal Laws" (t. 455). As another name for 
this Law, more expressive in respect to its application to the 
production of certain Typical Figures, and their Analogues, I 
denominate it 

Tendency to Equation. 

536. If four Points or four Units be posited, under the Limit- 
ing Condition that they be in the same Plane, this same Law, 
the Tendency to Equation, will prescribe that they and their 
Interposed Lines shall constitute a Square. Quadrature or 
the Square is, therefore, the Morphic Analogue of the Number 
Four, as has been previously stated (c. 10, t. 503). 

Diagram IN" o . 15. 



537. But if now we remove the Limiting Condition (t. 536), 
and allow the Points to arrange themselves in Absolute Free- 
dom, and, hence, in any Plane, the Figure which will result 
will be the first of the Simple Solids, as shown below. 



Diagram N" o . 16. 




538. Observe now that the Equilateral Triangle is the Sim- 
plest Figure which can embrace an Area of Surface, and 



3S6 POINT, LINE, SUEFACE, AND SOLID. [Ch. V. 

tliat tlie Equilateral Pyramid is the Simplest Figure which can 
embrace a Yolume oe Geometrical Solidity ; and Geomet- 
rical Solidity is, it is obvious, the Analogue of Real Solidity 
or Actual Substance. A Cube ideally constructed in Pure 
Space is an echo to the Real Cube cut in wood or metal, etc. 
On the contrary, the Point and Line embrace neither Area nor 
Volume, while yet they are more Elementary than either Sur- 
face or Solid. Point and Line belong, then, to the Ele- 

MENTISMUS OF FOEM ; SURFACE AND SOLID to the ELABO- 
EISMUS. 

539. In fine, The Point is representative of position ; The 
Line, of Extension ; The Sueface, of Figuee ; and The 
Solidity, of Symbolic or Schemative Reality ; or thus : 







T-A.BX.EJ 36. 


4. 


Solid 


(Schemative) Reality. 


3. 


Surface 


FlGITEE. 


2, 


Line 


Extension. 


1. 


Point 


Position. 



540. Position, Extension, Figure, and Schemative Real- 
ity, are the four Fundamental Grand Divisions of Form. A 
Point posited in Space is the Type and Symbol or Represen- 
tative of Position It is, in fact, the very Definition and 
Ideal of Position itself. The Straight Line is the same Ele- 
mentary Type and Representative of Extension Universally. 
But the tendency of Duism to split into a double manifesta- 
tion has been previously indicated (t. 281). The Straight 
Line is readily conceived of as Two such Lines, the one co- 
aptated or applied to the other, one or more times, and so, by 
the Comparison, ascertaining the Quantum of its Extension. 
This Quantum of Extension is Measure. The Given Line, 
the Line as a Standard and Instrument of Ascertaining Exten- 
sion, the Line as a Rule, is The Analogue and Representative 
of Measure. Measure is the Quantification of Extension. 



Ch. v.j repetitive analogues of poixt. 387 

Every Variety of Measure, (even Wet Measure, Weight, etc.), 
is reducible, as its own standard, to Linear Measurement. 
The Given Straight Line is typical, therefore, First, of Exten- 
sion, and Secondly, of Measure. It is the Unit of Extension 
and Measure, as the Single Point is the Unit of Position. The 
Equilateral Triangle is, in the same manner, the Unit or Least 
Instance of Figure, and the Tetrahedron the Unit or Least 
Instance of Rectalineoid Solidity, and of that which Geomet- 
rical Solidity represents, which is Symbolic Reality. 

541. But the Single Numerical Unit, the Number Oxe, or (1), 
represents, corresponds with, echoes to, or repeats The Poixt, 
and, hence, represents, corresponds with, echoes to, or repeats 
Position. Assign to each particular Unit a Real Value, give 
to it not merely a Schemative or Symbolic, but an Actual Solid- 
ity, and it becomes an Item of Real Being ; in other words, an 
Object, a Thing. The most Obvious and Typical Object or Thing 
is the Planet,' Heavenly Orb, or World. Things, in the Plural, 
are the Agore^ate of such Worlds, a. 1. These are Nature 

DO O 

or the Cosmos. Singly, but enlarged by Proximity, our Earth 
is such a Tiling or World, and is, hence, for us the Aggregate 
or Body of Nature. This World, and still more largely The 
Uxiverse as a One World, (Lat. Unus, Oxe, and verto, to 
turn), and either as Nature, is represented by the Single 
Numerical Unit. The Single Numerical Unit, or the Number 
Oxe, (or 1), and specifically Uxis^i, the Spirit of Oxe, is 
therefore the Type, Analogue, or Representative of Nature ; 
quod erat demonstrandum. In other words, The Uxtt in 
Number, and Unism, derived, as the Fundamental Principle 
of All Being, from the Unit ; The Poixt in the Domain of 
Form, and, hence, Positiox, universally ; and finally The 
World, and Nature, are Repetitive Analogues of each 
other. 



Annotation t.!i 41. 1. Stella is the word, means to posit, put or place. 
Latin for Stak. The Star or Planet is The Relation of World and Xature with 
a World. SteUen, the German cognate Position is thus shown etymologically. 



388 ANALOGUES OF LINE AND SURFACE. [Ch. V. 

542. So again, Duism, the Spirit of the Number Two, (or 2), 
represents, corresponds with, echoes to, or repeats The Line, 
and hence represents, corresponds with, echoes to, or repeats 
Extension and MEASURE, or Measurement of all Kinds. 
Science is the Intellectual Measurement or Exactification of 
the Universe of Real Being, which last is Nature (a. 2, t. 86). 
Duism is, therefore, the Type, Analogue, or Representative of 
Science, as Unism is so of Nature ; quod, iterum, erat de- 
monstrandum. In other words, Duism, derived from Two, 
the Ruling, Regulating, or Governing Principle of All Being, 
(as Unism is the Fundamental or Basic Principle) ; The 
Straight Line in the Domain of Form, (Regula, Rule, 
Ruler), and hence, Extension and Measurement or Quantify- 
ing Certainty ; and finally, therefore, Science, (as contrasted 
with Nature), are another set of Repetitive Analogues of each 
other. 

543. In fine, Teinism, the Spirit of the Number Three, (or 3), 
represents, corresponds with, echoes to, or repeats Surface, 
and hence, represents, corresponds with, echoes to, or repeats 
Figure or Shape, as the Third and Supreme Stage of Develop- 
ment in the Domain of Form. Form itself is often used to 
mean no more than mere Figure. Art is the Shape-lmess or 
Come-liness of Being. Compare the Latin forma, form, and 
formositas, Beauty (the Spirit of Form or Figure). Trinism 
is, therefore, the Type, Representative, or Analogue, of Art, 
as Duism is so of Science, and Unism of Nature ; quod erat 
demonstrandum. In other words, Trinism derived from the 
Number Three, (or 3), is the Combining, Reconciling, and 
Integrating Principle of All Being, as Duism is the Regula- 
ting, and Unism the Fundamental Principle ; the Limited 
Area of Surface, (the Face or Presentation of Being), and 
hence, Figure; and, Finally, Art, as the Realm of Beauty, 
are a third set of Repetitive Analogues of each other. The 
following Table resumes these several Analogues : 






Ch. v.j reconciliation or seeming contradictions. 389 

TABLE 37. 

3. TRINISM Surface Figure ART (Being). 

2. DUISM Line Measure (of Extension) SCIENCE (Form). 

1. UNISM (or Unit) Point Position NATURE (Substance). 

544. The Geometrical Solidity, liere omitted, being not Real- 
ity or Substance, but only Schemative or Symbolic Reality, is 
still, therefore, within the Domain of Figure. It is only that 
Aspect or Department of Figure which repeats, or echoes to, 
Reality or Substance— for in every Department of Being, all 
other Departments are represented by some interior Sub- 
division or Portion of the given Department. 

545. Substance embodies the Goodness or Yalue of Being. 
The Substance of the Land is the Fat of the Land. A Man 
of Substance is a Rich Man, — one possessed of Goods. Sub- 
stance, and hence, Nature, correspond, therefore, repetitively 
with Good or The Good. Science corresponds in like manner 
with Truth or The True, and Art with Beauty or- The 
Beautiful. This relationship is exhibited tabularly in the 
following arrangement : 

T A B L K 3 8. 

3. Trinism The Surface The Artisaius The Beautiful. 

2. Duism The Line The Scientismus The True 

1. Unsm TnE Point The Naturismus The Good. 

546. We incur now, however, some seeming contradictions. 
It was stated and shown above that Roundness is the Ana- 
logue of Nature, and Straightness the Analogue of Science 
(t 516), whereas now the Point appears as the Analogue of 
Nature, and the Straight Line (merely) as that of Science. So 
also once the Serpentine or Line of Beauty has been given as 
the Analogue of Art (t. 520 \ and again here, Figure or Sur- 
face, has been made to functionate in that capacity (t 543). 
These apparent inharmonies are only apparent, however, and 



390 ELEME^TAEY TYPES. [Ch. V. 

are readily reconciled, as follows : The Point is itself Essential 
Roundness ; or the least Element of Roundness, precisely as 
the Minim or Least Extension of the Straight Line is Essential 
Straightness, or the Least Element of Straightness. The Point 
is, in other words, the Monad or Starting-Point of Develop- 
ment of all Rotundity ; as the Minim of Straight-Line is so 
of all Rectism or Rectification whatsoever. The Point and 
Line (typically the Minim or Least Quantum of Linear 
Straightness) are therefore the Residua or Resultants of the 
Last and Lowest Analysis of Form, and hence, conversely, they 
are the First or Primitive Elements of all Morphic Construction 
whatsoever ; and as the First Grand Divisions of Form (Unis- 
mal and Duismal, respectively) are Roundness and Straight- 
ness, so the Pointy and Line are most elementarily representa- 
tive of these two Grand Divisions of Form, respectively, and 
consequently of whatsoever tliey represent in other Domains ; 
and hence, of Nature and of Science especially. 

547. The Point, if the slightest Expansion is allowed to it, 
if it be permitted, in other words, to take on Dimensions at 
all — and it always does so Really, even in our Thought, how- 
ever we may define it in TJieory, since Abstraction is never 
Absolutely accomplished, — is a Little Globe, the Face and 
Outline of which are the Area and Circumference of a Circle. 
If the Circle be then cut into Segments or Arcs, as we cut 
the otherwise infinitely extending Straight Lines into Mea- 
sures, or Given Straight Lines, we have The Simple or Cie- 
culoid Cukve, which, in the Relative or Actual, we are now 
authorized to substitute for the more Primitive and Absolute 
Point, as the Companion and Antithet of the Given Straight 
Line. It is then the Minim of such Curve which is the True 
Antithet to the Minim of Linear Straightness. 

548. The Mikton or Mingle of the Circuloid or Simple Curve 
with the Typical Straightness is then the Serpentine, which is, 
therefore, in like manner, the Elementary Type of Art, while 
yet Figure, Universally, which has in it, inherently and inex- 



Cn. V.] GKAMMATICAL ANALOGUES. 391 

pugnably, the two Elements of Roundness and Straightness, 
(Point and Line), is the Higher Elaborate Analogue of Art. 
Each of these Diversities in the Modes of the Manifestation 
of the same Principle signifies a corresponding and intrin- 
sically important difference in Basic Philosophy, or in the 
Science of the Universe. Each one of these is a pregnant and 
significant Hieroglyph of the Infinite, fraught with a portion 
of the meaning which pertains to the most exact Science. It 
is a mere glimpse of the subject which is compatible with the 
narrow dimensions of an Introductory Work. 

549. It may be stated, in passing, that the Point, in the 
Domain of Form, is an Analogue of the Yowel-Sound, (the 
Single Impulse or Monad of Utterance), and the Line the 
Analogue of the Consonant- Sound, (the Limit on the Vowel), 
in the Domain, and in the Elementismus of the Domain of 
Speech ; and that the Surface or Aspect- View of Form is the 
Analogue of the Adjective or Predicate, and Solidity, (the 
Reality-, or Sub stance- View), the Analogue of the Substantive 
in the Domain, and in the Elaborismus of the Domain of 
Speech. (Str. 0). The merely Geometrical Solidity, how- 
ever, given by the addition of the Dimension of Thickness to 
mere Surface, but still toith no real Value or Substance, is the 
Analogue, specifically, of Absteact Noun- Substantives, as 
Virtue, Vice, etc. It was the observation of Kavenaugh, a 
Philosopher and Discoverer in Linguistic, of the last century 
or the beginning of this, that the Abstract Noun- Substantive 
is a true Adjective carried, as he shrewdly avers, to the 
Fourth Degree of Comparison. It means, he says, the En- 
tirety or Fullness of the Quality or Property which the cor- 
responding Adjectives (Virtuous, Vicious, etc.) signify in some 
Degree less than the whole. 

550. Thin-, or Su? face-Form is Abstract and Objective, as 
when we take ourselves out of, and aside from, the Object, 
and look at it superficially or Surface- wise (Lat. Superficies, 
a surface). So when we stand in front of a Globe, what really 



392 POSITIVE, COMPAEATIVE, SUPERLATIVE. [Ch. V. 

meets the eye is a Level Surface surrounded "by a Circular 
Limit. Thick-, or Solidity-Form, (whether infilled with Real 
Substance or not) is Concreted with the Observer, and hence 
Subjective, as if the Observer were standing within and iden- 
tified with the Real (or Ideal) Substance of the Object. 

551. A Single Point posited in Space is naturally and neces- 
sarily surrounded by an Infinity of Blank Space extending 
outwards in all directions. The Point is then — in this Com- 
parison with its Negative Matrix — the Analogue of Something, 
(the Least Something or the Least Monad or Elementary Con- 
stituent of Something), and the Surrounding Vacant or Pure 
Space is the Analogue of Nothing — the Something and the 
Nothing being the Primitive Constituents of Quality,— the 
Adjective Domain (t. 111). If then we practically limit this 
Theoretical Infinity, in thought, as we cannot avoid doing, some- 
where ; if, in other words, we surround this outlying Nothing- 
ness or mere Space by a Limit or Boundary, we have, as the 
result in the mind, an Immense Globe of Space with the 
Posited Point at the Centre of it ; and, finally, if we now view 
this Immense Thought- Globe, (Posita-Negative), Abstractly 
and Objectively, that is to say, as if we could and did place 
ourselves outside of it, it will present itself to the Conception 
as a Circular Surface, to which also we commonly apply the 
term Circle. Surface generically corresponds, as we have 
seen, with the Adjective-, or Predicate-Domain (t. 549) ; the 
Domain of Faces, Facets, Aspects, Reflects, or Visual Pre- 
sentations. Round Surface is then the Analogue of the Ad- 
jective in its Primitive or Positive Degree, (centring on the 
Posited Point). Square Surface is the Analogue of the other 
Adjective Degrees ; thus : The Square is the Instrument of 
Superficial Measurement, and Measurement is effected solely 
by Comparison. But the Half-Square or single Right- Angle 
we are authorized, in a sense, to regard also as a Square. It is 
this that the carpenter means in a Concrete Sense when he 
speaks of the implement which he calls his " Square." The 



Ch. V.] 



THE EIGHT- ANGLED TRIANGLE. 



393 



Right- Angled Triangle, with one of the Legs of the Angle as a 
Base, is the Most Sciento-Fundamental Figure in all Geometry. 
It is the Lay-and-Standard Means or Instrument of all Com- 
plex Adjustment and Arrangement in the whole Domain of 
Form and Direction. It is the very Type (above the Primitive 
and Abstractoid Simplicity of the Parallel Lines) of Compari- 
son, itself the great Scientific Idea. The word Comparison is 
etymologically, from the Latin con, with, and par, equal ; 
and the two Legs of the " Square " are adjusted at Equal or 
Right Angles, as themselves Compared, and then as the means 
of Comparing other things. 

552. The Square, so defined, really the lower Half of a True 
Square divided diagonally by a Hypothenuse, is the Ana- 
logue, in Form, of the Comparative Degree of the Adjective, in 
Grammar ; and then the Antithetical or Superior Opposed 
Half of the same Square is the Analogue of the Superlative 
Degree, in the Comparison of the Adjective. Superlative, from 
super, above, and latus, a side, means simply that which is 
above or on the Upper Side, or at the Top. The following 
Diagram exhibits these Analogues to the Eye : 



Diagram 1ST o . IT". 

Superlative 




Degree. 

553. Finally, Modulated Surfaces, partly Round and partly 

Square, and pre-eminently among these the Oval, as shown 

elsewhere, (t. 554), are the Analogue of Adjective Property, 

Abstraction made of the Particular Degree ; or, in other 
33 



394 ANALOGUES OF DEGREES OF COMPARISON. [Ch. V. 

words, the Different Degrees blended, and their differences obli- 
terated. The Geometrical Solidity which is an Ulterior Modifica- 
tion of this Figure, — mere Surfaces interposed in Space depth- 
wise as well as expansively ; so as to represent and symbolize 
the Real or the Concrete Solidity ; the Eggshell, so to speak — 
as a further Modification of Surface, is the Analogue, as we have 
seen, of Abstract Substantive-Nouns, or Kavenaugh' s Fourth 
Degree of Comparison (t. 549). The surface Ovoid is the 
shape of the highest Type of the Human Face ; and the Solid 
Ovoid that of the Human Head, the Ultra- Superlative Parts 
of Man. . The Shell of the Egg is then the Representation of 
the Abstractness of Form, as the Limit upon, or the Container 
of, Substance. The Contents of the Egg are the Analogue of 
Substance ; the Yolk, Positoid, represented germinally in the 
Germinating Vesicle and Point ; and the White of the Egg, 
Negatoid, or the Analogue of mere Space as negative Ground 
or Medium. 

554. But Round Form, it has been shown, is the General 
Analogue of Nature ; Straight, and especially Square Form, 
the Analogue of Science ; and Composite Form, the Analogue 
of Art (t. 516). Hence it appears that the Positive Degree of 
the Domain of Adjective Property is the Naturismus of the 
Adjectivismus, the Comparative Degree that of the Scientismus ; 
(see Comparology, in the " Structural Outline," as the Typical 
or Ruling Form of Science) ; and the Superlative Degree that 
of the Artismus of the same carried up into greater fullnees of 
Expression in the Composite Entirety of the Egg as the Ana- 
logue of Incipient Completed Existence. By a Discrete 
Degree we then ascend to the Chick born of the Egg, the Ana- 
logue of which is the Completed Proposition in the Domain of 
Language ; or, in the Complexity of the Vertebrate Organization, 
it is the Analogue of the Completed Argument, with threefold 
interlocking of Propositions (t. 578). The Fourth Degree, 
that of Abstract, Ideal, Modelic Substantivity, is then the 
Analogue of the Total Schemative Outlay of Real or Concrete 



Ch. v.] standing- asunder and going- asunder. 395 

Being ; for, the Ideal Framework of Being is the Same, 
lohether it is infilled by a real Concrete Content, or left vacant 
of all Reality. 

555. If, instead of the Single Point, any Two Points be 
posited in Space, or in the Thought of Space in the Mind, 
there is immediately generated, by an Inherent Necessity 
in the Nature of Things, a Connecting Thought-Line between 
them ; and by Tendency to Equation (t 535) this Inter- 
vening and Connecting Thought-Line is by the Same Inherent 
Necessity Straight, Straightness being the simplest form pos- 
sible to it. Law, symbolized by the Line, is by the same 
Analogy inherently Co-existent with Relative Being or Exist- 
ence, (Lat. existere, to stand out), symbolized by the one 
Point standing out from, or apart from, the Primitive Point, — 
the First Step in the Creative Process of Being. 

556. But the Process of Standing out, as that of Going asun- 
der, is inherently and in last Analysis a Process of Motion. 
The Single Point we may conceive of, and do conceive of, as 
in a sense Stationary or Static ; but the differentiating of the 
Second Point from the First Point is a quasi-process of 
Parturition, Parting, or departing — the Incipiency of Move- 
ment. The New Thought-Line generated between the Two 
Points is a Track or Way along which the operation has pro- 
ceeded. This Operation or Movement involves in turn the 
Idea of Time as the Continuity of Movement, or The Negative 
Ground of this New Phase of Being ; whereas, the Single 
Point statically considered had had, for its Negative Ground, 
Space only. 

557. Even though we assume the Standing- Asunder of the 
Two Points, as a mere Being- Asunder, the still precipitate of 
Phenomena after their primitive Going- Asunder, and so elimi- 
nate the idea of Motion from them, objectively considered ; still, 
in conceiving them, the Mind is compelled to traverse the dis- 
tance between them over the Thought- Line of Connection ; 
and so the Conception of Motion is only transferred from the 



396 DUEATION AND SUCCESSION. [Ch. V. 

Objective Points to the Mind within ; from being Objective it 
is made Subjective ; but Movement and Time are, nevertheless, 
equally involved. » 

558. But even yet the Lengthwiseness so generated in idea 
by the positing of Two Points in Space, while it involves and 
echoes to the idea of Continuity in Time, is not the Radical 
and Absolute Analogue of Time, as Duration. It is, primarily, 
mere Protension or Forthstretching in Space still, and an Ana- 
logue, as such, of the more radical, or the Truly Fundamental 
Duration, or Protension in Time. The Type of this Last 
Idea, that of Duration itself, is furnished, in the Last Ana- 
lysis, by the Single Point, even prior to, or apart from, the 
positing of a Second Point in Space. The Method of it is this : 
The Single Point contemplated as Posited in Space, during 
a Single Instant of Time, as if the Flux of Time icere 
arrested, is the True Analogue and Sole Type of Absolute 
Statism or Immobility. The Continuous Persistency in Im- 
mobility itself, so to speak, of the same Point, during two 
successive Instants of Time, or from One Instant to the Next, 
is still Peogeession oe Movement or Time, which is thus 
the True or Primitive Lengthwiseness of Being. It is this 
Pure Static Duration which is echoed to, or repeated by, 
Lengthwise Progression, (or Protension, in Space), but which 
is not, nevertheless, to be confounded with it. Observe, 
however, again, that the Mere Continuance or Persistence 
of Being in or through Time, is, itself, by still farther Ana- 
lysis, susceptible of a twofold Aspectual Presentation— Cnis- 
mal and Duismal, respectively, so that the Continuance itself 
is a Trinoid or Mikton ; thus : The Continuance as Persistence, 
viewed as pure unchanged Condition, is Dueation strictly 
and properly so-called, and is Unismal by virtue of its being 
destitute of Variation or Difference ; but we cannot exclude 
the opposite view, namely that, by enduring merely, the Object, 
passes from one Instant of Time to the next, and the next ; and 
this transition is then Succession. Duration and Succession 



ch. v.] progress and order. 397 

are, therefore, the joint factors of Existence in Time. Time 
itself is still different, namely the Negative Gronnd or Path- 
way along which the whole procedure occurs. The following 
Table resumes these several Components and Conditions of 
the Tempoid and Primal Elongate Constitution of Existence : 

TABLE 39. 

( Movement or Motoid Existence 3 

Positive Elements \ Succession 2 

Duration 1 

Negative Ground — Tevie O 

559. Succession is also called Pkogeess ; and Duration, or 
the Permanent, and as it were, regulative, Element is also 
called Order ; hence the appropriateness of Comte's grave 
and significant Formula : "The Subordination of Progress to 
Order." 

560. Otherwise stated the Flux of Time, or of Eventuation 
in Time, never is, in fact, arrested even for the One Instant 
of Time. Station is, therefore, inexpugnably co-existent 
and combined with Motion. Motion must, on the other hand, 
have a Point or Position at which to occur, and a Space (or 
the image of Space) extended, through which to pass. Viewed 
therefore Conversely, Motion is also inexpugnably co-existent 
and combined with Station. Station is an Instance of Unism, 
Motion, of Duism, and their Composity, of Trinism. We have 
here, therefore, modified merely, as in many other cases, The 
Inexpugnability of Prime Elements (t. 226). But, again, 
it is the Immobility of The Single Point {Entity, Anything, 
Something), Perduring, which thus furnishes the Most Fun- 
damental Conception of Movement, as the Flux of Time — so 
describing, or converting into Line ; while, on the contrary, 
The Line, — in its own nature the Type of Track, Pathway, 
Procedure, and so of Movement or Motion, — if it be sustained 
by the Points at its two Ends, and viewed objectively by an 



398 THE VIVID INSTANT; INSTANCIALITY. [Ch.V. 

observer stationed away from the Line, — becomes, as a Level, 
Base-Line, or Foundation, the Type of Deadness and Im- 
mobility, (proper characteristics of Point and Position) ; of the 
Fixedness of Law, and hence, of the Most Fundamental Con- 
ception of Station or Rest. Herein, then, there is Terminal 
Conversion into Opposites (t. 83), and even Convertible 
Identity (t. 89). So it is that these several Fundamental 
Formulae of Universology are illustrated at the very origin of 
Things. 

561. The Point at which Time and Space, (a Point in Time, 
and a Point in Space), meet and concur is, finally, the True 
Instant, T7ie Occasion, TJie Conjuncture, The Happening, 
The Event. It is the Copulation of the Static and the Motic 
Principles of Being ; the Becoming ; the Whole in an Abso- 
lute Sense of what is. The Principle of this Vivid Instant, 
which, repeated to Infinity, is the totality of Space, of Time, 
and of Being, I shall refer to as Instanciality. It is the 
Third term of the Series of which Time and Space are the 
Primary and the Secondary Degrees. Time and Space are 
here mentioned in this order, because, in the Natural Order, 
Time is Unismal or First, Space Duismal or Second, and In- 
stanciality Third. It is only in the Logical Order, more 
cognate, it is true, with- Science, that Space is Unismal, Basic, 
or First, and Time Duismal, Secondary, and Derived. 

562. Assembling now the several Sets of Cosmical Ana- 
logues hitherto paraded in this connection, I place them for 
reference in the following Table under the Heads of Unismal 
and Duismal, respectively, according as in their Natural 
Order they belong : 

TABLE 4 O. 

Unismal. Duismal. 

Existence (Existere) Being (Esse). 

Time Space. 

Motion Station. 

Substantiyitt (Beality) Adjectivity (Phenomenality). 



Ch. V.] CHAOTIC NATURE, NUMBEE, AND FOEM. 399 

563. Existence — Eelative Phenomenal Being — is Logically 
Subsequent to, or conceived of as Derived from, Being pro- 
perly so called, which last is the Entical or Absolutoid Sub- 
strate which upholds the Phenomena, and upon which the 
Limitation of Relativity is imposed ; but for that very reason 
it is in The Nattteal Oedee, prior : that is to say, we Ob- 
serve Existence in the first Instance, and Infer Being from 
it, by Abstraction, which is a Dualizing Process. In the same 
manner, Space is Logically prior to Time, but in Experience 
it is different ; so of Station and Motion ; so, in fine, of Sub- 
stantively, (the Real Objects of Being), and Adjectivity, (the 
Attributes and Properties of Objects). This Last Discrimina- 
tion, (Substantivity and Adjectivity), repeats the First, {Esse 
and Existere), only in greater Exteriority and Development, in 
the Elaborismus, — in fine, instead of the Elementismus of the 
Universe. 

564. The Numeral Analogue of Crude or Chaotic Nature 
and of Chaotic Form is Irregular Number, Numbers taken at 
Random, unreduced to the Order of Count or Calculation ; as 
5, 63, 102, etc. ; that of Science and Regular Form is Orderly 
Number ; and that of Art is that largeness in the view of 
Number which finds a place in the Constitution of things, sub- 
ordinate though it be, for the Irregularity or Chance-governed 
Arrangement of Numbers, as in the casting of Lots, along 
with the properly adjusted regularity of ordinary Count and 
Calculation. 

565. For Nature re-appearing within Science, the Morphic 
Analogue of which is Roundness, (t 516), the Numeral 
Analogue is Round Numbers, so called, from an instinctive 
perception of the Analogy, that is to say, Summation Proxi- 
mately correct, rounded or "lumped," as when we guess at 
a number, and do not care to take the trouble of an actual 
Count or Calculation. Round Numbers are intermediate in 
their grade of Organic Summation between Indeterminate 
Number— One, Many, All, (t. 333), and Exact Number. 



400 MENTOID ROUND NUMBER. [Ch. V. 

Exact Number, that is to say, Number rectified (Lat. Rectus, 
straight), or Straightened out, is then tlie Analogue of Sci- 
ence in the Strictness of the term, which is Exact Science ; 
and with Straight or Exactified Form (t. 516). The Blend- 
ing of Exact (Counted or Calculated) Number, with the Free 
Estimates of Proximate Eeckoning, as happens in the Opera- 
tions of Trade, is then the Numerical Analogue of Art, and 
of Modulated Form in the Domain of Form. 

566. Estimative or Mextoid Round Number is not the only 
Yariety, but is a Leading and Important Variety merely of 
Round Number — Analogous with Nature. It subdivides 
into Three Branches, as follows : 1. Maximal, or Gross Num- 
ber or Numbers ; 2. Minimal, or Net Number or Numbers ; 
and, 3. Average, or Mean Estimative Round Number, mid- 
way between the other two Varieties. These have for their Ana- 
logues in the Domain of Form, 1. Maximal Estimative or 
Mentoid Round Form, (A Mental Conception of Nature), — 
as the Gross Round Form, as of the Earth, illustrated by an 
Imaginary Circular Line, (or Curved Plane), touching the 
Highest Points of the Irregular Surface, the Tops of the Moun- 
tains merely, and so including the whole Earth ; Minimal 
Estimative or Mentoid Round Form, (Conceptive), the Net 
Least Round Form, as of the Earth, illustrated by an Imagi- 
nary Circle coinciding with the Deepest Depressions, as the Low- 
est Beds of the Oceans and Seas ; 3. Intermediate or Average 
Estimative Round Form, (also often and Readily Squared — 
by Tendency to Equation) — see the Cross in the following 
Diagram (t. 567). This coincides with the Mean Distance 
between the two previously described Circles, and with the 
Water-Level or Surface of the Oceans and Seas. Estima- 
tive or Mentoid Round Number and Round Form of this 
kind are the Numeral and Morphic Analogues, respectively, 
of Generalization, and so of Generalogy or Natural 
Philosophy (t 337), in the Distribution of the Sciences. 
Maximism or Extreme Outness generalized, or mental] v esti- 



Ch. v.] the nasal speech-sounds. 401 

mated, coincides with the Objective Method ; Minimism, or 
Extreme Inness, with the Subjective Method ; and Average, 
or Mean Intervention, with "the Subjective Synthesis," or 
Generalized Logic of Generalogy (t. 443). 

567. The Generalized Outness, Inness, and Mean Posi- 
tion of Unismal Extension, coinciding again with the Ideas of 
Greatness, Smallness, and Equated Size, universally, are 
represented in the Elementismus of Speech by the Three so- 
called Nasal- or Nose- Sounds M, iV", and Ng, respectively. 
The Nasalization or Metallic Ring of these Sounds produced 
in the Nose or Head denotes their Generalizing, Mentoid, or 
Mind-related character, and distinguishes them from all other 
Sounds. It is not anticipated that this statement will be ap- 
preciated at this point, but it is convenient to make it in this 
connection for future reference, when treating of the Elements 
of Speech. Some other Alphabetic Signs will be introduced 
in the present chapter, and gradually substituted for the 
Figured Notation. The use made of them will be partially un- 
derstood by Students of Phonetics. In the * * Structural Outline* ' 
especially, a beginning is made towards the explanation of 
the Analogues of these Elements of Speech ; the full exposi- 
tion of the subject must await the appearance of a Subsequent 
work— The Introduction to Alicato, the New Scientific Uni- 
versal Language (1). The ordinary reader may, for the present, 
receive the Alphabetic Letters and Combinations introduced 
here, as if they were merely Arbitrary Signs of the Kinds of 
Form to which they are attached. The real idea at the bot- 
tom of this subject, namely: That each Elementary Sound is 
inherently laden with a meaning of its own, is too difficult 
and important for an incidental presentation. The following 



(1) The full Title of this work is as follows : An Introduction to Alwato, the Newly Discovered Uni- 
versal Language Developed from the Principles of Universology, and furnishing the Elementary Do- 
main for the full Application and Elucidation of those Principles, by Stephen Peael Andbews. — 
Multop terrieolis Linf.uce, coflestibus una. — IIOAAAI fiev ©itjtois PAQTTAI, /uux 6' A9ava.Toi<ru: — 
" Many Languages for Mortals, one only for Immortals." See Title-page to Bagster's Editions to the 
Bible. 



402 



THE CKOSS A SYMBOL OF SCIENCE. 



[Ch. V, 



Diagram will sufficiently illustrate the three Varieties of Form 
now under consideration : 



Diagram No. 18. 




568. The general features of the preceding diagram will 
be sufficiently understood from the .explanations already 
made. The appearance of the Cross within the Diagram 
requires, however, additional explanation. Of three con- 
centric circles, equidistant, the middle one denotes, even in its 
Actual Curvation, a Species of Equation or Equalization — the 
Average, in other words — between the other two. But average 
(Lat. ad, to, and verum, the Truth) has relation to Truth ; 
and Truth has a radical relation to Straightness (t. 516, 521). 
So, also, if we excerpt the Least Element of any circle, it (this 
least Element) will be, in Pure Theory, a Straight Line ; for 
it is not an Absolutely Least Element, unless it is the mere 
distance between a given Point in the Line and the next Point 
to it in the Continuity of the Line ; and the Ideal Line be- 
tween any two Given Points, with no intervening Point or 
Points of Divergence betioeen them, is, necessarily, a Straight 



Ch. v.] the isobeachial cross. 403 

Line, quod erat demonstrandum. This Least Element of 
Straight Line is then at right Angles to a Radius of the Circle, 
and when Equated or Extended, tangentially, on either side, 
and the conception enlarged, the resulting figure is the Cross, 
as the more Radical, Elementary, and Exact Symbol of 
Equation, Science, and Truth. This then is the Transition- 
Point from Gfeneralogy to Specialogy, and as pivoted between 
them is the Figure which is most especially typical -of the 
Entirety of these two Domains of Science. The Exactological 
Department of Generalogy, Comte's Subjective Synthesis, 
(t. 443), is his nearest approach to Speciality in Science. 

569. As the Square is an especial Analogue of Exact Science, 
so the Cross, wholly equated, that is to say, with the same 
length of arms in either direction, as in the following Diagram, 

Diagram No. 19. 



is also an Abstracted Emblem of the same Principle of Exac- 
titude ; whereas the Cross introduced in the preceding Dia- 
gram (No. 18) is a compromise between this extreme exac- 
titude of Specialogy, and the broad, generalizing freedom of 
Natural Philosophy. The proportions resulting under those 
conditions, from Tendency to Equation (t. 535) somewhat 
modified artistically (t. 515) or practically, are precisely 
those of the Standard Ecclesiastical figure of the Cross. It 
will be shown elsewhere that Science or Pure Reason is the 



404 VELOCITY AND LE^TITUDE. Ch. V. 

Cross upon which the Fleshly Man, or the Body of the Affec- 
tions, has to "be crucified. 

570. Returning to the Plus-, Minus-, and Equation-As-pects 
of the subject, these Three Branches of Form, ± =, will also 
be reduced and represented by the following more Elementary 
Linear Illustrations of the same Morphic Principles, to which 
are attached the ^Tumerical and Alphabetic Signs, respec- 
tively, which are appropriate to them. 

Diagram. 3STo. SO. 

, + , M. -~^~s,v~ ,— , 2V. ~, = , Kg. 



571. The preceding paragraphs dispose of the Static Aspect 
of Gfeneralogy, ± (1 . 2), (t 441). The Motic Aspect, ± 
(1 st . 2 nd ), (lb.) means Generalized Movement, and subdivides, 
by + , and — , to denote Eates of Velocity. The Letter-sounds 
corresponding are the two Remaining Liquids, JR, for the Plus- 
quantum of Velocity (Rapidity), and L for the Minus-qaan- 
tum, (namely, Lentitude or Slowness). The Roundness of 
Movement thence resulting is Rotation or Revolution. If an 
object be impelled to Rapidity of Movement in one part, at the 
same instant that it is hindered or detained in another part, it 
can only rotate. Rotation is a Composity, therefore, of the 
Motoidism and the Statoidism of Motion ; for Rapidity is allied 
to, or repeats, or is like, Motion ; while Slowness is allied to, 
(tends towards), or repeats, or is like, Station or Rest. The 
PZws-quantum of Motion is then Rapid Rotation, and the 
Ifinus-qusLiitum is Slow Rotation. The Rotation is signified, 
in the Domain of Form, by a Ring-like Roundness of Figure, 
the greater Closeness, KinTciness, Crankiness, or Steepness of 
the Curvation denoting Rapidity, and its greater Relaxation 
denoting Slowness. Together they modulate each other, and 
produce a Spiral Folding-in, or else Unfolding, (Development), 
according to the Drift of Direction. Movement of all Kinds 
is identified with Art, and so a Variety of the Serpentine re-ap- 






CH.V.] FORM-ANALOGUES, ABSTRACT AND CONCRETE. 405 

pears here. The following Diagram exhibits this Type of 
Form, and adds the corresponding Numerical and Alphabetic 
Notation : 

Diagram No. Sit 




The + sign in the Order 1st. 2 nd , also represented by the Sonnd R, denotes Rapidity; the — 
Sign, or L, Sloicness : and the = , or Rl, the Mean Velocity. The two Drifts of Direction are in- 
dicated by the Arrows. The Unfolding of the Coil corresponds with Retardation ; the Folding in of it, 
in the Counter-direction, with Acceleration. 

572. We have now cleared the ground sufficiently — for in 
addition to what was announced above (t 509) we have dis- 
cussed Generalogical Form — to be prepared to expand, and 
to exhibit the Morphic Analogues of the Spencerian Distribu- 
tion of the Sciences (t. 507) : 1. The Abstract-Concrete ; 
2. The Abstract ; and, 3. The Concrete. 

573. In Scientific Research, which prefers the Logical to the 
Natural Order, it is the Abstract, the Middle one of these Three 
Divisions, which is leading or dominant. This is, therefore, the 
Position in Echosophy of the Spencerian Abstract. It is then the 
Peculiarity of the Abstract here meant ; (the Abstractismus of 
Echosophy) ; that it is symbolized naturally and appropriately 
by Figure (or Figures) entirely composed of Light or Thin 
Lines. These represent the Tenuity and Sharpness, the proxi- 
mate and theoretical Nothingness, of Pure Abstraction, as 
contrasted with Concreteness, of which, therefore, the Natural 
Morphic Analogue is Figure (or Figures) composed of Heavy 
or Thick Lines (or Points and Lines). "The Concrete" is 
The Corporeal, or the full Incorporation or Embodiment of 



406 2TATURO-, SCIENTO-, AND AETO-ABSTEACT. [Ch. V. 

tlie Substantive Element of the Abstract-Concrete with the 
Pure Form-Element of the Abstract. It is, therefore, properly 
The Compound, or The Composite. This is again Body, 
properly so called. The Common Body of Nature is the 
World in its Orderly presentation of Use and Beauty, — the 
Completeness of the incorporation of the Underlying Consti- 
tuent two Principles, the Abstract and the Concrete, or Sub- 
stance and Form. Hence Cosmos (Greek), means both The 
Woeld, and Beauty, or a Thing of Beauty (whence Eng- 
lish Cosmetic, a beautifier) ; and so the Latin Munditia, 
neatness, tasteful^ess, from Mundus, Woeld. Com- 
pare also, for incidental coincidence of sound, the Alwato 
word Bo {Body) with the French Beau (Fixe, Handsome ; 
pronounced bo). 

574. Observe, therefore, that the Symbolism of merely Thick 
Lines (and Points) is not with the Concrete (or the Composite), 
but with what Spencer denominates the Abstract-Concrete. 
By this term he should be held to mean Concreteness wholly 
separated or Abstracted from all connection with the Ab- 
stract, or, as we may now say, with Lines uniformly Thick or 
Heavy, that is to say, not in any part of them tapering out 
into Lightness or Thinness. Such a Concreteness is then a 
variety of Abstractness, (or separateness from something else) ; 
and as it is The Yariety which Nature presents, (there being 
no proper Abstract in her), it is what I have called Eaturo- 
Abstract; while Spencer's Abstract is my Sciento- Abstract 
(t. 270). The advantage of these latter terms is that we are 
brought by them into analogical relations with the primary 
division of Being into Nature, Science, and Art, respec- 
tively, (t. 11). 

575. The Remaining Division of Form, the Composite, (t 573), 
is then Arto- Abstract, viewed with reference to the distinctive- 
ness of its Elements, and their Graceful Interblending ; or, 
simply, The Concrete, viewed with reference to their Confu- 
sion, or Growing together, (Lat, con, with, and crescere, to 



[Read from below upwards.] 

3. 

Concrete Form. 

(Arto-Abstract). Ana- 
logue of CONCRETOLOGY, 
(Tab. 15, t. 278), and 
of the Elaborate or Or- 
nate Cosmical Conception. 
(Tab. 21, t. 358.) 



Diagram No. 22. 



407 



H 





on 




2. 

Abstract Form. 

(Sciento-Abstract). Ana- 
logue of Abstractology, 
(Tab. 15, t. 278); and of 
the Dialectical Cosmical 
Conception. (Tab. 21, t. 
358.) 



v < 






1. 

Abstract - Concrete 
Form. 

(Naturo-Abstract). Ana- 
logue of Abstract-Con- 
cretology, (Tab. 15, 
t. 278); and of the In- 
stinctual Cosmical Concep- 
tion. (Tab. 21, t. 358.) 






408 ABSTEACTISMTTS OF FOEM. [Ch. V. 

gkow, whence Cottckete), into Unity with each other. The 
Analogue of this Variety of Form is then, consequently, Lines, 
or Figure (or Figures) composed of Lines, which tapee or 
geadually attenuate from Heaviness or Thickness to 
Lightness or Thinness. Thick or Heavy Lines correspond 
with, are the Analogues of, or echo to, Shade or Shadow, 
and hence, to Daekness and Night. Thin or Light Lines 
have the same relation to Light and Beilliancy or Clear- 
ness generally, and hence to Daylight and Day. These 
Analogues coincide with the difference between Concreteness, 
(for Shade), and Abstractness, (for Light), and will grow into 
constantly increasing clearness and importance with the 
further development of the Science of Analogic, c. 1. The 
Diagram on the preceding page exhibits very strikingly these 
most basic and important Discriminations of Form. 

576. If now Absteact Foem be first classified, — for it is this 
Variety which is the Dominant of the Domain (t. 523), — its 
First Grand Subdivision is into 1. Inteicated or Logical 
Foem (2 . ) 1 ; 2. Cleae or Distinct Foem, or Analogical 
Foem (2.) 2; and, 3. Calculated or Mathematical Foem 
(3.) 3; in other words, Catalogical, Analogical ', and Mathe- 
matical Form, respectively (Tab. 15, t 278). 



Commentary t. 575, 1. It may not be inappropriate to exhibit, at this 
point, without waiting for Ulterior Demonstrations, a somewhat larger list of 
the Natural Analogues of The Abstract and The Concrete. 

3. To the Abstract echo, or correspond, not merely Light or Slender Form, 
Z'igTitaesa of Weight, and Light itself, or the Light of Day; but Light and 
Slender Objects generally ; Light Tones, as those of the Unvocalized or " Whis- 
pered" Consonant- Sounds, (the Sounds P, T, K, etc.,) and the Sharp or 
Slopped Vowel-Sounds ; the Pure Intellect in the Constitution of Mind, Pure 
Ideas ; Space, (c. 7, t. 9), Ideal and Spiritual Entities, etc. 

3. To The Concrete echo, or correspond, not merely Heavy or Thick Form, 
Heaviness of Weight, and the tendency to sink down out of the Light, and so to 
be Darh, as the Darkness of Night ; but Heavy, Thick, and Crude Objects 
generally ; Heavy Tones, as those of the Vocalized or " Spoken " Consonant- 
Sounds, (The Sonants B, D, G, etc.), and the Dull or Full Vowel-Sounds ; 
Feeling in the Constitution of Mind ; Mere Sensation ; Time and Temporalities, 
or Low and Material Things generally. 



Cn. V.] CONCATENATED FORM. 409 

577. Intricated Form properly includes, however, several, 
and especially two, Grand Varieties, only one of which is 
Logical (Catalogical). These two Varieties are: 1. Inter- 
locked or Concatenated Foem, the Analogue of Logic ; 
and, 2. Overlapping or Imbricated Form, the Analogues of 
which will be noted elsewhere. 

578. The Type of Concatenated Foem is the Chain (Lat. 
Catena, a Chain), with the Links interlocked; or the one 
including or holding the other. More primitive and truly 
typical, however, is the Nest of Concentric Circles or Spheres, 
one containing the other, as in the Diagram "below : 

Diagram. N" o . S3. 




It is obvious here that, if A is in B, and if B is in (7, 
then, (and theeefoee), A is in C. This is the total signifi- 



4. The Analogy and Close Relationship between Lightness in respect to 
Weight, and the tendency to Float or Swim upwards and assume High Position, 
— and hence High Position itself, and Objects in High Position, as the Human 
Head and Face — and so to represent Levity or Lightness and Clearness, and 
hence The Abstract, are expressed in the Formula : 

SUPERNATATION OF LEVITIES; 

And the Counter-Analogy and Relationship between Heaviness in respect to 
Weight and the tendency to Sink or Subside into Low and Dark Positions, — 
and hence Low and Obscure Position itself, and Objects so situated, as the 
Posterior of the Body, — and so to represent Darkness and Retiracy, and hence 
The Concrete, fas the thick -tangled Growing-together ot the jungle), are ex- 
pressed in the Formula : 

Subsidence of Crassitudes. 
34 



410 EADIUS, TEEM, END, INDIVIDUAL. [Cn. V. 

canue and the Peefect Type of the Syllogism, which is 
in turn the Crowning Sphere, and, in a sense, the Whole of 
Logic. 

579. Although the Three Concentric Circles are the most 
explicit type of the Syllogism, and so of Logic, yet impli- 
citly, or in respect to the Lowest Analysis of the Principles 
involved, Logic (Catalogic), is equally well symbolized by the 
Single Radius, with its Beginning (at the Centre), its Shaft- like 
Continuance (or Sequence), and its End or Conclusion (at the 
Circumference). We have in it Premise (Lat. Primus, Fiest), 
Sequence (Lat. sequor, to follow), and Conclusion (Lat. con, 
with, and cludo, to shut). See c. 1-9, 321 ; 000. Applied 
Logic is also denoted at the other extreme "by Concentric 
Spheres (Onion-like) in the place of Circles. 

580. But in strictness, and when we pass to details, it will 
appear that the Radius is the Analogue of that Elementary 
Entity in Logic called a Teem, literally an End, or that which 
sticlzs out or exists, individually, as the single spoTce of a 
wheel. Radius means literally a spoke. The Periphery, or 
the Base-Line at right Angles to the Radius (or Perpendicular), 
is, par excellence, The Limit and the Analogue of Definition", 
(de, of, and finis, End or Limit). Teems and Definitions 
constitute the Elementismus of (Cata)logic, as Propositions 
and Syllogisms do the Elaborismus ; hence it is that the three 
Parts of the Single Radius, Beginning or Inmost (in the Na- 
tural Order), Middle, and Exterior or Terminus (whence 
Teems), repeat, or echo more elementarily, to the Three Propo- 
sitions of the Syllogism. But, by Teeminal Conveesion - 
into Opposites (t. 83), as between Elementismus and Ela- 
borismus, (or the Antithetical Reflexion - of the Two, 
t. 381), the Order is reversed in the latter case, or, in other 
words, the Logical Order predominates, and the First or 
Major Proposition echoes to the Outer and most Inclusive 
Circle in the Diagram above ; the Second or Minor Proposition 
to the Intermediate Circle ; and the Third Proposition or Con- 



Cn. V.J GOD, RELATIVE AND ABSOLUTE. 411 

elusion, to the Inmost or Central Circle or Mere Point. There 
is in this Going-forth on the Single Radius, through suc- 
cessive stages, and the subsequent return, more elaborately, 
through the successive Converging Circles and Spheres, to the 
Centre as Conclusion, or Teleological aim, a complete image 
of both Swedenborg's and Hegel's Conception of the Order 
of Creation, or of the Evolution of Universal Being — from God, 
or the Absolute Mind, out into Creation ; and thence, back, 
by successive Spheral Elevations, to the Point of Departure ; — 
as God now become Man ; or incarnated ; and arrived at the 
Acme of Perfection. The Evolution is the same again as that 
of the Individual Consciousness which is first projected out- 
wards spontaneously or irreflectively into the Actualities of 
Being ; and only afterwards reverts, abstracts itself, as it were, 
from surrounding Nature and Phenomena, even the Pheno- 
mena of its own Being, and comes into the Knowledge of 
itself; and so, from being Conciousness merely, it becomes 
$?ZAConsciousness. 

581. In accordance, and by Analogy, with these Doctrines, 
God, in the Relative, or actually, is himself a Being of Ex- 
perience and Development, only heretofore and now striving 
and tending to arrive at the Realization and Self-conscious 
possession — incarnate in man — of that power and perfection 
which we have ideally attributed to him, and which He may 
rightly be said to possess in the Absolute. According to this 
doctrine, again, Prayer, in the Infantoid Development of man, 
is the Inward Aspiration and Striving of the Divine Principle 
within us after the Vague Ideal Perfection of a Completed 
Manhood, and after what is then the same thing — complete 
Identification or Unity with God ; who is, by this Theory, to 
come to his own Absolute Self-Consciousness primarily in us ; 
pre-eminently in a perfected and Divinized Universal Human 
Society ; and Supremely in the Central and Governing Indivi- 
duality of such Society, or Millennial World. 

582. Logical Terms are, with a difference, the same as 



412 SUCCESSIVE MEANINGS OF LANGUAGE. [Ch. V. 

Grammatical Words. The meaning of the Fact, that the 
Radius, Analogue of the Term, has three Aspects or Stages 
of Development : 1. Outer or Ultimate ; 2. Middle, (Spiritual, 
corresponding with the Breathing-Place or Chest, as midway 
between the Extremities of the Body) ; and, 3. Inmost, is, that 
all Words or Terms, whatsoever, have, by the inherent 
Constitution of Things, three Meanings or Varieties of Cor- 
respondential Meaning, folded, as it were, into each other, and 
revealed one after the other, in succession, to the Unfolding 
Faculty of Man. The Natural Meaning which the child 
attaches to a word, which conveys to him a mere Fact, is lifted 
to a new Rational- Spiritual Plane in the developed Intellect, 
which sees in the Fact not this Fact merely, but an Embodi- 
ment or Typical Representation of a Principle or Truth ; and 
to a still other and Celestial Plane in the Mind of one who 
sees in the Truth a Means of Divine Uses for the blessing of 
Mankind, and who loves it for that sake. Swedenborg laid hold, 
intuitionally, of this occult Principle in the Constitution of 
Language ; but being predominantly theological, and only 
subordinately philosophical, he restrained its application to 
the Reading of the Scriptures, which he called The Word, as 
if it were a Special and Divine Property residing in them, 
instead of being, as it is, a Truth of profound Scientific Signi- 
ficance and universal application. The result of this narrow- 
ness in the perception of the seer has been that Ms followers 
have made of "The Word" the same Sacramental Thing, the 
same object of a Semi-Idolatrous Worship, and the same 
hindrance to Progress which other religions and sects have 
made of their Church, their Pictures and Images, their literal 
Bible, their Sundays and Holy Days, and of other legitimate 
means, in a rational degree, of Grace in the Soul, and Develop- 
ment in the Mind and Life. 

583. Inasmuch, indeed, as the general scope of the semi- 
illuminated vision of Swedenborg was limited to the First of 
Three Grand Stages of Cosmico- Spiritual Evolution (t. 423) ; 



Cn. V.] CLEAR F0E3I; ANALOGIC. 413 

and, inasmuch as, consequently, what he saw in Trigrade 
Scale, was merely Subdivisional of that Third of the whole 
Career, —it results that the Whole Number of Meanings 
more and more interior, which attach to every single Term or 
Word, should be susceptible of being carried up to Nine 
instead of Three ; and, by the bi-furcation of the Third or Last, 
the Artistic Grand Division ; then up to Twelve, plus the Uni- 
versal as Pivot, making in all Thirteen. This, at least, is the 
Standard Measured Series ; the Absolute Series, here as in 
every thing, is Infinite. The Total Procedure outward along 
the Eadius symbolizes the First Grand Division ; the Return 
Career, through Concentric Spheres, to the Centre, symbolizes 
the Second ; and the Reprojection from the Centre of achieved 
Self-Consciousness, (t 580), which bi-furcates as Predomi- 
nantly Progressive, and Subdominantly Regressive and Col- 
lateral, symbolizes the Third Grand Division of the Total 
Evolution. These accord again with the Three Orders or 
Methods in Science : 1. Anticipatory or Pseudo-Deduction ; 
2. Induction ; 3. Repeojection, True Deduction or Con- 
struction (c. 1-9, t. 321). Even this does not compass the 
possibilities in this direction ; for all the three Methods here 
mentioned, and subdivided by Three, are Catalogical. There 
remains Analogic and Pantologic, suggesting Thirty-Six and 
Forty-Eight as Limiting lumbers on Higher Measured Series 
still. Such subtleties and glimpses of the almost endless de- 
velopment, which Future Critical Science may take on, are 
bewildering, and need not be insisted on here. 

584. Clear or Distinct For^i is the Analogue of Ana- 
logic. This may be represented typically by two Equal 
Circles or Spheres disengaged or separated from each other, 
not concentric, but side-by -side of, or compared tDilh, each 
other. Still more primitively the Two Hemispheres of the 
single circle cut by a Diameter ; and thence even, as the cause 
of this Dialectical Equation of the Halves, the Mere Diamctrit 
or Measured and Equally divided Straight Line itself, is The 



414 



PEKPENDICULISM AND HOKIZONTALISM. 



[Cn. V. 



Type and Symbol of Analogic. The following Diagram 
makes the necessary exhibit : 



Diagram No. £2 4. 
Fig.l. 



Fig. 2. 




Fig. a 



585. Still more radically, Analogic is symbolized "by the 
Simple Straight Line, as the Chord of an arc of a circle ; that is 
to say, as a Level or Base-Line, Horizontal as contra-distin- 
gnished from a Radial Line, which is Perpendicular or Length- 
wise in position (c. 1-9, t. 321). A Diametrit is simply the Chord 
of the Largest Arc of a circle (180°). In short, therefore, Pek- 
pendiculism, or Length wis eness, related to On-going, and 
hence, to Co-sequences, (t. 321), denotes Logic ; and Hoki- 
zontalism, or Sidewiseness, related to Expansion, and 
hence to Co-existences, (c. 1-9, t. 321), denotes Analogic. 
Perpendicnlism and Horizontalism are here taken, as shown by 
the associated terms, in an enlarged sense ; A Radius, as Per- 
pendicular to a Centre-Point as its basis, and any Base-Line as 
Horizontal, even when standing perpendicularly related to other 
Objects or Lines. A Radius is the Type of this Enlarged Aspect 
of Perpendiculism, and a Diameter or Diametrit is the Type of 
the corresponding conception of Horizontalism. The Chords 
of Arcs, which should connect any two juxtapositional Radii 
at the same distance outward from the Centre, in Dia. No. 4, 



Ch. V.] 



LOGICAL AND ANALOGICAL FOE3I. 



415 



1. 188 ; c. 1-9, t. 321) ; or, what is the same thing, the Side-Lines 
of any Polygon, are in this sense Horizontal Lines. They cor- 
respond with Breadthwise Extension, and so with Space, and 
are, as a distinct Family in Morphology, to be distinguished 
from Radiating, Protensive, or Forthstretching and Time-like 
Lines. As " Horizontal" and " Perpendicular " have more 
limited meanings, these two Radical Varieties of Lineation will 
be better distinguished, the true Analogy once established, as 
Analogical or Analogicoid, and Logical or Logicoid Lines, or 
Classes, or Families of Lines — Analogicoid for Horizontal, and 
Logicoid for Radial. Combined and intricated with each other 
they constitute a third variety of Form, an instance of which is 
seen in the Spider's web, then Analogous with Mathematics, 
and hence, denominated Mathematical or Mathematicoid Form. 
The Diagram exhibits these Three Varieties first reduced, by 
analysis, to their proximately Simplest Expression ; and then 
to their Simplest Symbols in the Single Lines, (the Sub-figures 
of the Diagram), which indicate their respective Principles. 



Figure 1. 



Diagram. N" o . 25. 

Figure 2. 



Figure 3. 






Sub-Figure 1. 



Sub-Figure 2. 



Sub-Figure 3. 



586. An intimation has been made in what precedes that the 
same Form- Analogue reappears in Varying Degrees of Sim- 



416 SIMPLE A1STD COMPOUND. [Ch. V. 

plicity and Complexity, a fact already somewhat illustrated, 
in the Diagram, by the difference between the Lines marked 
Sub-figures and the Figures ; but this Subject, — the existence 
in the Constitution of all things of an Ascending and Descend- 
ing Scale of Kelative Simplicity and Complexity, — is so im- 
portant that it demands to be more formally stated, and more 
fully expounded. As the last word upon the Subject, all 
Differentiation whatsoever resolves itself into the kinds of 
Variety which are susceptible of being measured by this 
Scale ; but, nevertheless, there is a Special Kind of Variety 
w7iich is more directly and obviously to be referred to a meke 
difference as between a Simple and its Compounds. It is 
clear, for example, that a Cube is only a higher power of the 
Square ; a higher Degree of Complexity, in other words, in a 
definite proportion, of the Same Principle of Squareness. 

587. This kind of Variety in the Constitution of Things 
appears in connection with the subject now under considera- 
tion. Logic, Analogic, and Mathematics occur in Different, 
Distinct Degrees of Development, without ceasing to be Logic, 
Analogic, and Mathematics, respectively. "VVe have seen, 
(t 579), that the Logical Premise, Sequence, and Conclusion 
may all be illustrated by the Beginning, Middle, and End of 
the Single Radius of a Circle. We have seen also, however, 
(t. 578), that the Major and Minor Premise and Conclusion 
are more explicitly illustrated by the Three Concentric Circles, 
the outer inclosing and containing those within. So, again, 
now, in respect to Analogic. The Single Horizontal Straight 
Line is the most Radical or the Simplest Analogue of this 
Middle Department of Abstractology. Let us assume that 
this Line is the Diameter of a given Circle, and indicate it 
numerically, as, say, 12 (inches, feet, or other units of Length). 
This will define it to a given Length. If now we erect a Square 
upon this Line as a Base, we have the Second Power, both in 
Number and in Form of the given Line ; that is to say, 144, 
(12 x 12), in Number, and an Actual Square, in Form, each 



Ch. V.] THEEE POWERS AS DEGREES. 417 

of the four sides equal to the Base Line. The next Power will 
be 1728, (12 x 12 x 12), in Number, and an Actual Cube, in 
Form, of Corresponding Dimensions. The Line, and with it 
the Point, are then Elementary; the Surface and the 
Solidity are, on the contrary, Elaborate. 

588. The Given Straight Line or Base,— properly the First 
Power, though seldom or never so denominated,— the Square, 
the Second Power, and the Cube, the Third Power, are, then, 
the First, Second, and Third, Degrees, in The Scale of Rel- 
ative Simplicity and Complexity, in respect to the Aspect 
under which they are investigated. Observe, in the first 
place, that this precise parallelism in the respective involution 
of Form and Number, such that tlie very same terms {Square 
and Cube) apply indiscriminately to either, is the most 
decisive and best illustrative case of Analogy betioeen these 
two fundamental Sciences anyiohere to be found ; unless, 
indeed, we should assign that rank to that more Universal 
Echo of Number to Form which is the Basis of Modern 
Analytical Geometry — (Descartes). Observe, in the next 
place, that, applied with the same rigor of Analogy to Ana- 
logic itself, as the Department of Being upon which we are 
now converging the rays of our inquiry, the Scale of ascending 
Simplicity and Complexity is equally discernible and im- 
portant. The Given Straight Line is the Analogue of the Ana- 
logic of Laws and Principles. This is Analytical, Radical, 
and Elementary Analogic. The Square is the Analogue of 
Analogic as ex-plain-ed by reference to Specific Phenomena 
which are coincident with or correlated to each other, The 
Analogic of Phenomena. The Cube is then the Analogue of 
Analogic as not merely ex-plain-ed in words describing Phe- 
nomena, but as illustrated as well by actual Objects in which 
the given Principles are embodied, or which are characterized 
by the given Phenomena. This is Tlie Analogic of Concrete 
Reality. It goes over to, and is, in a sense, a part of, Con- 
cretology. The following Diagram, extracted from Dia No. 10, 



418 



LAWS AND PRINCIPLES. 



[Ch. V. 



(t. 512), illustrates this most central and important portion of 
Morphology, and its accompanying Analogic (t. 277) : 



Figure 1. 



Analogic of 
Laws and Principles. 



Diagram 

Figure 2. 

Analogic of 
Phenomena. 



No. £6 



Figure 3. 

Analogic of 
(Pure) Concrete Reality. 




589. The Straight Base Line {Fig. 1.) is the proper and 
abiding Analogue of Law or Lay, the foundation, as it were, 
npon which all above it is erected. The Ends of this Line, at 
the corner-stones, as it were, of an Edifice, from which the Line 
itself is derived, directly and inversely, are the Analogues of 
Principles, {Prima Capita), strictly so regarded and dis- 
criminated from Laws. But usually Laws and Principles 
are spoken* of collectively, and frequently also confounded 
with each other ; a species of confusion for which it is not 
essential at present to propound a remedy, c. 1. 

590. The Fundamental Laws (or Principles) of Analogic of 
which the Elementary branch of the Science consists, as the 
very basis of Universology itself, are Unism, Duism, and 
Trinism. These are related to the Cardinal Head-Numbers 



Commentary, t. 589. 1. The intrinsic difference between Principles 
and Laws (Points and Lines, in this Aspect), coincides with the difference 
between Premise and Sequence (Centre-point-beginning and Linear Protension 
of the Radius) in Catalogic (t. 579) ; a difference which does not here come 
prominently forward as it does in that case ; the Line itself being here taken as 
the Base, whereas in the other case, it was the (Centre-)Point. The Discrimi- 
nation is not, therefore, here essential. 



CH. V.] aspects of the LINE. 419 

One, Two, and Three, and to Extension in Space, and hence, 
to Horizontalism ; as Premises, Sequences, and Conclusions in 
Catalogic are related to the Ordinal Head-Numbers First, 
Second, and Third, and to Protension in Time, and, hence, 
to Perpendiculism). (The Latin for First is Primus, Secun- 
dums, Second, is cognate with sequor, whence Sequence. 

591. The first office of a given Straight Line viewed as a 
Base Line, Threshold, or Limit, is to unite the two Points "be- 
tween which it extends. This Function is Unismal. Its 
second office is to cut, sunder, or divide the two Portions of 
Space which lie upon its opposite sides, and of which it is 
the Limit. This Function is Duismal. Its third and com- 
pound office is to perform this Uniting and Dividing at one 
and the same time, and in a composity of the relationship of 
each function with the other, (in a Cardinated or Hinge- wise 
manner), and .this office is Trinismal. 

592. Still more radically, if we confine the point of our 
critical attention to the Sidewise function of this Line merely, 
it alone unites as well as divides the two portions of Space 
which lie upon the two Sides of it, (or, in other words, these 
two portions of Space unite at the Line by which they are also 
divided), and hence it both unites and divides these portions 
of Space in a Hinge-like or Cardinated function, a Species of 
Balanced Vibration between them. Unism, Duism, and 
Trinism are all, therefore, illustrated in this one Aspect of the 
Horizontal Line or Limit, — that Aspect which is most charac- 
teristic of this variety of Line. 

593. In the Fundamental Exposition of the Classifier, 

of the Sciences, (Tab. 15, t. 278), Analogic undergoes no Dis- 
tribution. Logic is divided into Premises, Sequences, and 
Conclusions, (the first of these into Major and Minor Pre- 
mises). It is now obvious that this Distribution lies farther 
back than the one we have just instituted above between the 
different kinds of Analogic (t. 588), inasmuch as it relates to 
the difference between Point and Line, while this latter distri- 



420 YAEIETIES OE LOGIC. [Ch. V. 

Tbution relates to tlie difference Ibetween Lines, Squares, and 
Cubes (as Geometrical Solids). 

594. It is now to Tbe observed that within Logic (Catalogic) 
there is, subsequently, an echo to this Subdivision of Ana- 
logic, as follows : Logic, as symbolized by the Single Radial 
Line, is the Recondite, Non-Explicated, Logic which actually 
underlies all Eeasoning, although the Reasoner may have no 
knowledge of it. In this case the Major Premise shrinks to 
an implied Postulate, a Point tacitly assumed as granted. 
This kind of obscure Logic is the Analogue of The Analogic 
of Laws and Peinciples (Fig. 1, Dia. 10, Dept. of Science). 
Secondly, there is Logic formally Explicated. The mere 
Point (Previously assumed) is now expanded into an Outer 
Circle typical of a distinct Major Premise, and which on in- 
spection is found to include a Minor and then a Least Circle 
within it, the latter as the included Conclusion. The Outer 
Circle alone may practically be taken, and made to serve dia- 
grammatically as the Ordinary Analogue of this Variety of 
Logic, and as the Analogue, at the same time, of the Square, 
in the preceding Diagram. Finally, the Circle thickened to a 
Pure Sphere (that is to say, still Abstract, or Figured in Pure 
Space with no Material or Real Content), is then the Analogue, 
in Logic, of the Pure Cube in Analogic, and denotes Logic 
applied in the Actual Construction of an Argument. An Argu- 
ment, or Syllogism, is composed of Three Propositions, — The 
Major, the Minor, and the Conclusive. This is the Major Kind 
of Trigrade Scale. But the Single Proposition is also composed 
of Three Parts, — The Subject, the Copula, and the Predicate. 
This is analogous with the Trigrade Scale perceived in Uni- 
versal Logic by Swedenborg, Comte, and others, and which is 
only a Subdivisional Distribution of One Third of the True 
Argument. They do not, therefore, arise " to the Height of 
this Great Argument." — {Hilton). Everything, completely 
organized, even the Universe itself, is, by Analogy, an Argu- 
ment, as the genius of the poet has devined. The follow- 



Ch. V.] 



PANTOLOGIC DEFINED. 



421 



ing Diagram exhibits these Subdivisions of Logic. Compare 
with Dia. No. 23, t. 578. 



Diagram IN" 



27. 



W 






Figure 1. 

Implied Logic. 
(Elementary). 

Beginning (Premise). 



Middle (Sequence). 



End (Conclusion). 



Figure 2. Figure 3. 

Explicated Logic. Puke Applied Logic. 

(Theoretical Elaborate). (Pure Practical Elaborate). 





595. We pass now to the third Variety of Abstractology ; 
that which results from Combination of Logic and Analogic. 
This splits, however, immediately into two : 1. Pantologic ; 
2. Mathematics. Pantologic results from the simple Addi- 
tion of the two Elements, (Logic and Catalogic), and is so 
simple a product that it is suffered ordinarily to subside into 
the same Class with the Elements or Factors from which it is 
derived. Hence it does not appear formally in the Funda- 
mental Exposition (Tab. 15, p. 278). Here, however, in the 
more Elaborate Exposition of the subject it requires to be 
illustrated, and arises in fact into the most important Aspect 
of the whole subject. 

596. The Crossing, at Right Angles, of a Radius or Perpen- 
dicular by a Horizontal or Base-IAne, — the Analogues of Ele- 
mentary Logic and Analogic, respectively, (t. 415, and Sub- 
figures 1 and 2, in Dia. 25, t. 415),— produces a Basic Cross 
which is then the Analogue of Elementary Pantologic (t. 269). 
(See before reference to the Bi-trinacria, a, 10, c. 32, 1. 136.) 
The Mingling or Blending of the Circle and the Square results 
in the production of an Ovoid Surface, which is the Analogue 



422 



MATHEMATICAL E0EM. 



Cn. V. 



of the Theoretical Explication of Pantologic ; (see in relation to 
the Egg-figure t. 514) ; and the assignment of the Third Dimen- 
sion, that of Thickness, produces the Pure Solidity of the Egg- 
fignre, which is the Analogue of Pure Applied Pantologic. The 
following Diagram will, sufficiently for the present, exhibit 
these new Correspondences. (See also on the Egg-figure t. 773.) 

Diagram IN" o . 28. 
Figure 1. Figure 2. Figure 3. 

Elementary Pantologic. Theoretical Pantologic. Pure Applied Pantologic. 





597. Mathematical Foem, also, results from a Combination 
of Logical and Analogical Form ; but here it is a more radical 
and intimate blending of the Spirit of Logic and the Spirit of 
Analogic, respectively. It is a Subjective Combination, not an 
Objective one, or a mere Adding. There is, intervening be- 
tween Perpendicularity and Horizontality, a third Variety of 
Posture or Position which partakes of the Spirit of each. 
This is what we denominate Inclination. In Fig. 1, Dia. 
28, above, there is interposed between two of the Arms of the 
Basic Cross a mere trace of an Inclined Line, to serve as a 
transition to the subject next to be treated of. It is then In- 
clined Foem in all its Varieties which is the Type of Mathe- 
matics. The Inclined Line embraces in Principle, and thor- 
oughly commingles, Horizontality and Perpendicularity, in a 
Compromise or Blended Mikton with each other. It is this, 
therefore, which I have designated, and shall continue to de- 
signate, as Mathematical Form. 



Ch. V.] 



DEGEEES OF COMPLEXITY. 



423 



598. A mere Inclined Line is then the Analogue of Elemen- 
tary Mathematics ; thus : 

Diagram No . 29. 



The Counter-Inclined Line is again a summary representa- 
tion of Elementary Pantologic, and the two combined make 
the Form known as St. Andrew's Cross, as "below : 



Diagram !N"o. 30 




Mathology. 



599. Correspondentially with the Exhibits made in Diagrams 
No. 27 and 28 (t 594, 596), the Three Ascending Degrees of 
Complexity in Mathematics from Abstract Elements to Ex- 
planation and Application, are illustrated in the following 



Diagram : 



Diagram No. 31. 



Figure 1. Figure 2. Figure 3. 

Elementary Mathematics. Theoretical Exposition. Pure Applied Mathematics. (1). 




(1). By Pure Applied may be understood the Working of Sums, but not still in the sense of Ap- 
plied Mathematics Properly so called, or Concretely considered. 



4,24 KIXDS OF MATHEMATICAL FOBM. [Ch. V. 

600. We are now prepared to consider a new and important 
Discrimination of Form, one at all events hitherto omitted, 
one which, as it relates to the Mathematics, may best be derived 
from the Analysis of the Triangle here exhibited, (Fig. 2), bnt 
which laps back upon, and applies equally to, Every Variety 
of Figure whatsoever. The Discrimination in question is that 
which corresponds with the First Grand Distribution of the 
Mathematical Domain, as presented in the Fundamental Ex- 
position (Tab. 15, t. 278) ; namely into : 1. Arithmetic ; 
2. Geometry; and, 3. Analysis. With the Phrase "Geo- 
metrical Form" we are all already familiar. It signifies 
Abstract Pure Form, indicated by Abstract Lines or Limits. 
The corresponding term, Arithmetical Form, is entirely new, 
and at the first sound of it, perhaps uncouth; yet when pointed 
out, it will. I think, be at once perceived that Every Figure 
which can be drawn in Space, in idea, can also be indicated 
by Points ; and again, that Point-Form has the same Analogy 
with Arithmetic, the Points standing for the Units of Num- 
ber, (t. 530), which De-line-ated Form holds to Geometry. 
Finally, Analysis, the Third Branch of Mathematics, is de- 
noted by Point-Form and Line-Form co-existing, as they 
always do, within each other ; but in the case under con- 
sideration, so far analyzed as to exhibit them both in the 
Composition of the Total Form. This will be denominated 
Analytismal or Analytoid Form. The following Diagram 
shows these important differences : 

Diagra m !N" o . 32 . 

Figure 1. Figure 2. Figure 3. 

Arithmetical Form. Geometrical Form. Analytoid Form. 




Ch. V.] FOE^I, AKITEGIETICAL, GEOMETRICAL, ANALYTOID. 425 

t 

601. As this difference laps "back, as previously stated, 
and covers many varieties of Form, it will add to the perti- 
nency of the discrimination to repeat it with respect to those 
figures above alluded to, (t. 58S), in which the Geometrical 
and the Arithmetical designations are identical ; the Square 
and the Cube especially. This repetition is made in the fol- 
lowing Diagram : 

Diagra m N" o . 3 3, 



Figure 1. 

Arithmetical Form. 



Figure 2. 

Geomefrical Form. 



Figure 3. 
Analytoid Form, 



/ 


y 




y 
















602. The Contents of Figure 1, Figure 2, and Figure 3 of this 
Diagram correspond then with an Arithmetical or JSTumerolo- 
gical Aspect, a Geometrical Aspect, and an Analytoid Aspect 
of the Trigrade Scale of Analogies in Diagram No. 32, t. 600. 

603. Punctate, Punctismal, or Arithmetical Form is such as 
concerns the Arrangement of mere Points, or Modifications of 
Points, or of Objects representative of Points, in Space, and in 
certain relations to each other ; as the Stars in Heaven, the 
Trees in an Orchard, etc. Such Form, it is true, involves and 
implies an Interposed entire System of Lines, and hence a 
Scheme or Framework of Ideal Lines, between the Points. 
Such are what we mean by Relations ; as the Relations, in 
Space, between the Stars ; but, in this case, this Liniismus is 
ideally interposed merely, as also between the Units of Number, 

35 



426 THE MOEPHO-PUNCTISMrS. [Ch. V. 

making tliem into Series and Sums. It is, therefore, Subordi- 
nate, or Subdominant, and occult ; or is brought to the Atten- 
tion and Thought only by this especial Analysis. Conversely, 
in any Actual. Liniar Diagram, the Lines have, interposed be- 
tween them, by a similar necessary implication, a System of 
Points, occupying all the Angles, and repeating Punctismally 
the Entire Liniismal Outline. But here, inversely, the Point- 
Scheme is Subordinate and Dependent. Arithmetical and 
Geometrical Form, are both, therefore, oolh Punctismal, 
(or Entical), and Liniismal, (or ^Relational), as revealed oy 
Analysis, the difference being in the Meee Peepondeeance 
of the one Element or Factor over the other Element or Fac- 
tor ; and this is the Type of the Constituency of all Tilings 
whatsoever. Entity and Relation constitute conjointly 
whateyek is ; the fundamental difference, in the Product, 
depending on the Predominance of the one or the other Ele- 
ment or Factor over the other, and in the Degree of that Pre- 
ponderance. The whole difference is, indeed, reducible to mere 
Difference of Degree. All Things difeee, in the last Ana- 
lysis, only in Degeee. Entity and Eelation are, them- 
selves, indeed, in this Last Analysis, Conveetibly Iden- 
tical, (t. 89). 

604. Punctate Form has heretofore played only a very 
Subordinate Role in Science, as might be inferred from the 
fact that it has not been recognized as a. distinct variety, nor 
named even. Still we are not without some examples of its 
uses. Punctuation in Literature is an immense help to Sci- 
entific exactitude. It is a new step, with the Moderns, in ad- 
vance of the Ancients, to the precise signalization of Thought. 
It is the Punctismus of the Elementismus of Language, as the 
Alphabetic Letter-Signs, (especially of the Consonant-sounds), 
consisting of Characters, Strokes, or Line-^'#<? Figures, are 
the Liniismus of the same. Vowel- Signs vascillate between 
the two. In most Languages they have been treated as Let- 
ters; in a few, however, as mere Points. Diacritical and 



Ch. v.] listguo-punctismus. 427 

Accent Marks affecting the values of the Letters, or represent- 
ing Vowel- Sounds, as in Hebrew, "belong also here ; that is to 
say, to the Punctismus of Language. In Pitman' s Phonog- 
raphy the utmost economy of the Point-Element of Form has 
been effected, by multiplying it into its Cognate Idea, that of 
Position ; the same Point, placed in one Position relatively to 
the Accompanying Consonant- Sign, has one Yowel- Value, and 
placed in another Position it has a different Vowel- Value, as 
shown in the Diagram below : 

Diagram N"o. 3 4. 

tali, r tay, I. tea; I dah, ' day, |. dee, etc. 

605. But it has been reserved for Dr. Edwin Leigh, a dis- 
tinguished American Phonetician, to discover, outside of the 
Domain of Language, the true Field for the Application of 
this Most Primitive, but Least Known and Least Used Depart- 
ment of Form. This Field consists of what may be rightly 
described as Maps or Pictured Presentations of Statistics, and 
other similar uses of Number, by employing the Punctis- 
mus of Form. He accomplishes, in other words, the repre- 
sentation of Ideas by means of the Units of Form, that is to 
say, by mere Points, or Modifications of Points, as Quadrats 
or small Blocks, etc., arranged in Groups, so as to present a 
picture directly to the eye, of Actual Numbers, and of the 
Relations of Numbers ; as, for example, in the Statistics of 
Population, Illiteracy, etc. The System exhibits Number, 
first in respect to its Absolute Magnitude ; then in respect to 
the relative Magnitude of different Sums ; and, finally, the 
Geographical Distribution of Numbers, (as of Population), or 
their Relations to Space, and their Historical Succession, or 
Relations to Time. The same thing has, it is true, been proxi- 
mately effected, but far less perfectly, by means of Geomet- 
rical Forms of different proportions, and by the Proportional 
Length of mere Lines. In Dr. Leigh's Punctate Notation^ 



428 



BIRD'S-EYE VIEWS OF STATISTICS. 



[Ch.V. 



there is, however, an Actual Picture of the Groups of Units 
themselves. The following Section of one of these Maps ex- 
nibits the Application of the Principle. (1). 



Diagram. !N" o . 35. 




BIBD'3-EYE VIEW 

OF THE 

SLAVE POPULATION 
in North-East 

MISSOURI. 

the relative Numbers 
laves id the Counties. 

groups of dots denote the 
number of hundreds of Slaves. 



606. The field which opens for the application of this sim- 
ple device, (the Greatness of which, like that of the Art of 
Printing, c. 6, t. 226, is obscnred by its very simplicity), is 
immense, in aid of the labors of Scientific Men, and in respect 
to Edncation especially. A single glance at one of these 
Statistical Maps accomplishes more than months or years 



(1) From "Bird's-Eye View of Slavery in Missouri." Entered, according to Act of Congress, 
in the year 1862, by Edwin Leigh, in the Clerk's Office of the U. S. District Court for the Eastern 
District of Missouri. 



Ch. Y.] PUJN T CT0-BASIC F0K3I. 429 

devoted to the same subject in studying Statistical Tables 
printed in the ordinary way. It both conveys ideas which 
the sums of Figures do not convey, and makes a more vivid 
and lasting impression on the mind. As a new instrument of 
Scientific Research, it promises to be, to a large scope of inves- 
tigation, what the Atlas is to Geography, or what Algebraic 
Expressions are to the processes of Mathematical reasoning. 
It brings together within a glance of the eye facts which need 
to be compared, and exhibits relations which would otherwise 
never be thought of. The numbers of Slaves in the several 
Counties at the given date, their proportions to each other, 
and their geographical distribution in the State, are strikingly 
presented in the single view. 

607. But though Punctate Form, as such, has hitherto 
played only a very subordinate part, still, in a certain echo, a 
Subdivision of Geometrical Form comes prominently forward 
to represent it. The Distribution of Geometrical Form which 
furnishes this Subdivision is this : 1. All Form which pitots or 
is based on a Point, which Point supports or predominates over 
the Contiguous Lines of the same Figure, I shall denominate 
Puncto-basic Form, and it is this species of Geometrical Form 
which repeats and represents Punctate Form. It is immaterial 
whether the Point-base, which is also an Angle, be really 
below, above, or at the side, provided this view of its govern- 
ing value be taken. Such is peculiarly the case in the measure- 
ment of Crystals, the Science of which has hence received the 
name of Goneology (Angle-Science). This Variety or Aspect 
of Form has Especial Relation to the Mineral Kingdom, as 
will appear farther on (t. 628). 2. All Form which has 
relation mainly to Line or Lines, Linea-basic Form ; as in 
the Linear Branchiness of a Tree, for instance ; (the Internodes, 
as Reeds, Rules, or Measuring Rods) ; is the Prominent Repre- 
sentation of Geometry within this Total Realm of Geometrical 
Form. It has also a relation of the Vegetable Kingdom 
(t. 629). 3. Finally, Form ichich combines the Punctate and 



430 AXALYTOID TYPES OF FORM. [Ch. V. 

Linear Point of View in a Composity and in proximate 
Equality, is Linea-Punctate or Puncta-Lineate, and has rela- 
tion to the Animal Kingdom (t. 628). This is the Substitute 
within Geometry for the true Analytoid Form (t. 600\ The 
following Diagram exhibits these Leading Varieties of Geo- 
metrical Form : 

Diagram No. 36. 
Punctihbadc Form. Linea-basic Farm. Puncta-lineate Form. 



'X 



These Varieties of Figure, and the Middle one in each in- 
stance, will hereafter be employed vicariously for the true 
Arithmetical, Geometrical, and Analytoidal Types, as follows. 
They relate to the Prominent Subdivisions of Geometry, as 
shown in the Headings of the following Diagram. Figure 1 
is to be viewed downwards, as if based on its upper Angle. 

Diagram No. 37. 

Trigonometrical Form. Conico-sectional Form. Pure Geometrical Form. 

Figure 1. Figure 2. Figure 3. 



X 

Supplementary, Figure 4, Geometrical. 

(X) ■ 

608. It remains to give a somewhat more collected View of 
the Distribution of Form throughout the Abstractismus ; 
Form which is analogous with the Department of Universal 
Being ; that is to say, Ideal Being, and which is covered by the 
Science of Abstractology. This will be effected by bringing 
together, in one Exhibit, the Substance of the Several Diagrams 
which have occurred since we entered upon this branch of the 



Ch. V.] 



EPITOMIZED ABSTRACTI8MU3 OF FORM. 



431 



Subject. The following Diagram is the Resume in question. 
Its several parts are little more than repetitions of what has 
been previously exhibited and explained : 



Diagram No. 38 



Mathematical Form. 



§ 

< 
O 
M 

H 
S 
!^ 

w 

M 

3 



\ / 

V 



Pure Geo- 
metrical 




Conico-Sec- 
tiortal 



Trigonom- 
etrical 



v 



\ 



/\ 



1 

M 

5 






Applied 



r Explanatory 



- Elaborate 
Abstract 
Form. 



Elementary Abstract 
Form. 



609. The Interior Distributions of Arithmetic and Geometry 
by their Analogical Relationships, though very interesting, 
must still be omitted, as was done before, and we pass to the 
Subdivisions of Analysis, (t. 281). These are, 1. Algebra ; 
2. Differential and Integral Calculus ; 3. Calculus 
of Variations. The Analogue of Algebra is the Base-Line 
of the Pyramidoid Triangle, consisting of the Shaft of the 



432 ALGEBKOXD AOT CALCTJLOID FOKM. [&L V. 

Line interposed between its Points or Ends, as distinctly ex- 
hibited by tiie Analysis. For these single Points we may 
substitute in thought Groups of Points differently constituted 
of minor Groups, but equal in the aggregate ; and for the 
Single Shaft Line we may substitute Parallel Lines as indicat- 
ing the Apposition of one Level Line to another. These Varie- 
ties of the Symbolism are shown in the following Diagram : 

Diagra m. 1ST o . 3 9. 

Analogues or Algebra. 



1 



/,J« + 7 



= G + 6 



12 =12. 



610. The corresponding Analogues of the Differential and 
of the Integral Calculi are then the Diverging or Inversely 
Converging Side-Lines of the Pyramidoid Triangle viewed 
from the Apex as a centre. Compare what is said of the 
Trunk and Limbs, as analogous to the same (Dia. No. 2, t. 
42 ; c. 2, t. 40 ; t. 47-58). The Apex of the Triangle, or what 
is in this respect the top of a Line or Pillar, is the Fulcrum of 
a Lever or Yard-arms ; the Horizontal Diameter resting, mov- 
ably, upon the Head of the Radius. The Compound Figure 
then resulting is the Analogue of the Calculus of Variations. 
The following Diagram presents a Collective View of the Ana- 
logues of these three Subdivisions of Analysis : 

Diagra xxi IN" o . 4 O . 
Algebra. Differential and Integral Calculus. Calculus of Variations. 

Figure 1. Figure 2. Figure 3. 



/ \or 





611. If, in fine, to the movement of the Yard-arms or Lever 
resting on a fulcrum, (Fig. 5 above), a weight or resistance be 



Cn. V.] EEAL LINES AND GHOST-LINES. 433 

opposed, we have arrived at the conditions of True Mechanical 
Action. Here, therefore, we pass upwards, and arrive again at 
the Science of Abstract Mechanics, which Conite has rightly 
ranked, in this view, as a Superior Branch of Mathematics 
(c. 1, t. 231). For the Science of Mechanics, in this sense, 
which goes over from the Proper Domain of Existence, to that 
of Movement, (for its Subject-Matter), we have to adopt the ex- 
ceptional Clef (2) 3V 2 , for the purely Mathematical Aspect of the 
Subject ; or, simply, 8V 2 , for either it or the corresponding Con- 
crete Aspects as well. This is like the Natural Semitone which 
crowns the Trigrade Scale of Full Tones in Music (c. 39, t. 503). 

612. We have now exhausted the purely Cosmical Depart- 
ment of Abstractology (2) 1 st . It remains to glance at the 
Pneumatological (2) 2 nd , and the Anthropological, (2) 3 rd , 
Domains of the same (t. 282). 

613. First is Pneumatological Foem, (2) 2 nd . All Actual 
De-Zm-eation is interpenetrated, and then extended, by a 
Ghostly Semi-real or Spirit-like Accompanying De-Zm-eatioii, 
(or Punctation), as an Emanation which holds to the Act- 
ual or Real the same relation which the Spirit- World holdo 
to the Actual External World (a. 47-49, t. 204). The Mor- 
phic Analogue of this Spirit-Form is the Tracing of Filmy 
Indistinct Lines and Points, Radiations, Centres of Radiation, 
etc., as in the Halo with which the Painter instinctively adorns 
the Head of the Saint. This may be Light and Airy, and so 
Celestial and Supernal, or Dark and Lowering, and so Infernal ; 
or of intermediate Splendor, and so Purgatorial. It is not 
necessary to trace out these distinctions in detail. The Head, 
it should be observed, however, is identified with this region 
of Halo, and especially with the Celestioid or Superior Va- 
riety of it. The origin, in idea, of this Variety of Form, was 
shown previously in one of the Commentaries, to be the Semi- 
Natural, and as it were, necessary, Ideal Extension of every 
Real- or Thought-Line, beyond its own termini, outwards, as 
a Ghost- Line, to Infinity (a. 47, t. 204). 



434 ANTHEOPOID AND SPIEITOID FOEM. [Ch. V. 

614. Antheopic Foem, (2) 3 rd , is then the conjoined and 
Interblended Tout-Ensemble of Cosmical, or Matteroid, and 
Pneumatological, or Spiritoid, Form, as in the Outline of the 
Human Body proper plus the Halo or circumambient Radia- 
tion of Filmy Form which permeates, while it also helps to 
constitute "The Sphere" of, the Individual, c. 1. 

615. Spiritoid and Anthropic Form, (in the superior sense 
of the latter term), are difficult of Diagrammatic Representa- 
tion, and can be better imagined than exhibited. 

616. The Aspect of Form, (1 st ; 2 nd ), which corresponds 
repetitively with The Oedinal Seeies of Numeeation, and 
hence with Movement, (t 283), is found in the Lengthwise- 
ness of the Line, and then in that Analytical Aspect of it 
which distinguishes the different Deifts of Dieection which 
are involved in this Length wiseness of any single Line what- 
soever. Dieection, as such, is a Peculiar Department of the 



Commentary t. Old. 1. It is part of the Affirmation of Swedenborg, 
from interior perception, that every Man and Angel is surrounded by a 
" Sphere " analogous with the Atmosphere which surrounds the Earth, and 
that the Activities of the Soul extend outward into this " Sphere," so that the 
Man resides in part, and in a certain sense, outside of himself; comes in fact 
into contact with the External World, aud as it were, with the whole Universe, 
by virtue of this Sphere. The " Sick Sensitives " of Baron Reichenbach per- 
ceived a sort of Magnetic Aura or Luminous Emanation from Metals, and, 
indeed, from all objects whatsoever, in all varying degrees of brilliancy and 
distinctness, somewhat analogous with the Personal " Spheres " of Swedenborg. 
The Analogies of Universology go to confirm the theory that such is the plan of 
Creation, and that every object whatsoever has both a Matteroid and a Spiritoid 
Constitution, somewhat independent, while yet intimately related to each other ; 
that Matter and Spirit-Matter, or Materia and Echeria (t. 62, 63) separated (as 
they may be partially) from each other, are mere Factors ; and that the Normal, 
Compound, or Composite Constitution, of every thing, an Idea, a Mathematical 
Point or Line, a World, an Angel, or reverently speaking, of a God even, is a 
Material Basis with a Spiritual or Spiritoidal Centre and Environment. The 
Analogue and Type of this last is in part the Atmosphere, in part the Infinite 
Ocean ef Ether, the Common Matrix of all Material Objects, and in Part the 
Emanations and Radiations of all Actual Bodies, permeating and penetrating 
all Space. The Composity of the two Factors is then Anthropic, Man being the 
Normal Type of Universal Existence. 



Ch. V. MOTOID FOKM. 435 

whole Domain of Form, which is for the present omitted, and 
which will be treated of in the next following Chapter. The 
Dkift of Dieectiox is something different from mere Direc- 
tion, and mnst now "be explained. The Procedure along any 
given Line from A to B, or from the First to the Last end of it, 
is its First Drift of Direction. It is this which corresponds 
with the Anticipatory Method in Philosophy, the First Flight 
of the Hnman Mind, outward in pursuit of Truth, (c. 3, t. 345), 
and with the Natural Order of Evolution generally (t. 6 ; c. 6, 
t 345). The Return Course from B to A, or from the Outer or 
Ultimate End to the Beginning, is the Second Drift of Direction. 
It corresponds with Reflection and Analysis, with the Induc- 
tive Method of Science, and with the Logical Order, in the 
Movement or Operation of All Things. Finally, the Reprojec- 
tion then mainly fixed and secure, or the determinate Second 
Outgoing from A to B, over the Track originally traversed in 
Uncertainty, and then painfully and cautiously retraced, is 
the Third Drift of Direction, and corresponds with, or repeats, 
the Deductive Method in Science, and the Artistic Order, or 
the Order of Construction in the Universe at large, and espe- 
cially in the Conduct of Human Affairs (c. 6, t. 345). A some- 
what similar explanation has already occurred concerning the 
Different Stages of the Evolution of the Logical Idea (t. 580). 
The following Diagram illustrates these Several Drifts of 
Direction, with their appropriate Notation : 



Diagram N" o . 41 
(1st. 2nd) 2nd 



->- c 



(1st. 2nd) 1 (1st, 2nd) 3rd 

From A to B (1 st . 2 nd ) 1 st is the Primitive Drift ; from B to A 
(1 st . 2 nd ) 2 nd is the Second or Reverse Drift ; and from A to C 
(l 8t .2 nd ) 3 rd is the Ultimate Drift. 

617. The Natural and the Logical Order in respect to Move- 
ment may be, indeed, appropriately denoted Iby a simple 



486 DIRECT, REVERSE, AXD RE-DIRECT. [Oh. V. 

change in the relative position of the Figures of the Clef; 
thus 1 st ; 2 nd for the Natural, and 2 nd ; 1 st for the Logical 
Order ; but this Method of Notation exhausts itself with these 
two Steps merely, whence the one employed in the Diagram 
is superior to it, for ordinary purposes. 

618. What corresponds, in the Domain of Number, to these 
features of the Domain of Form, is the Primitive Ascent 
through any Series of Count or Enumeration ; the Return or 
Reverse Procedure ; and, finally, the New and Assured or 
Rectified Procedure Outward. The Same Threefoldness of 
Drift is especially illustrated in respect to Calculation, thus : 
The First ''Performance of a Sum" in Arithmetic is the Ana- 
logue of The Anticipatory Method in Science, and of the 
Natural Order ; " The Proving of the Sum" by reversing the 
Procedure is the Analogue of the Inductive Method, and of 
the Logical (or Scientific) Order ; and the Ulterior Assured 
Completeness of the Renewed Calculation is the Analogue of 
the Deductive Method, and of the Artistic or Final Order, in 
the General Administration of Affairs. In the Renewed and 
Final Calculation, or in subsequent Calculation based upon 
the Habit of " Proving," there is still a remnant of the Primi- 
tive Liability to Mistake. Art is a Higher Repetition merely 
of Nature. In a certain High Rigorous Sense, both Na- 
tural Form and Art Form (Bia. 10, t. 512) are Indeter- 
minate Form, and Scientific Form alone is Determinate 
Form (Dia. 9, t 509). 

619. But all the Methods and Orders above specified belong 
still to the (Cata-)Logicismus as contrasted with the Analogicis- 
mus. They proceed along a Single Line, backwards and for- 
wards, as along a Radius from the Centre outwards, and back, 
and thence again outwards, (t. 321, and c. 1-9 ; c. 1-7, t. 345). 
They are purely Inductive, — Deductive, — and Syllogistic, 
(c. 7, t. 321), excluding or omitting the Relation of Comparison 
or Side-by -Side-ness. Hence, in a more Extended Seriation, 
they all fall within a Subdivisional Distribution of a First De- 



Ch. v.] mechanics of mathematics. 437 

partment of the Larger and More Comprehensive View, which 
Larger View has, for its Several Departments in Trigrade Scale, 
1. The (Cata-)LoGiciSMUS or Logical Order ; 2. The Ana- 
logicismus or Analogical Order ; and, 3. The Panto- 
logical Order or Aspect of Being, or the Composity of the 
other two. (c. 7-10, t. 15). As this Larger Yiew is, however, 
New, and, in that sense, Exceptional, the Notation which 
relates to it will be, as in a former parallel case, constituted 
by the Addition of a Second Preclef (in Ml Parenthesis), 
which may then be dropped, and the Ordinary View restored 
without trouble or confusion, (t. 428) ; thus, (l 6t .2 nd ) (I st ) for 
the Catalogicismus ; (1 st . 2 nd ) ( 2 nd ) for the Analogicismus, etc. 
For the Anticipatory Method (c. 3, t. 345) within the Cata- 
logic we then have (1 st . 2 nd ) (1 st ) 1 st ; for the Inductive (ib.) we 
have (1 st . 2 nd ) (1 st ) 2 nd , etc. By dropping the Second Preclef, 
the usual Notation is then restored. 

620. The Analogical Method and the Analogical Side-by- 
Side-ness, in respect to Form, have their Numerical Analogues 
in Parallel Series of Numbers, and in Parallel Processes 
arriving at the same Solutions and serving in a still higher 
sense than mere Reversal of Process, to prove or sustain 
each other. The Pantologic of the Mathematics is the Unition 
or Composity and Mutual Corroboration of All Diverse 
Methods of Operation, Direct and Inverse. 

621. Directly connected with the subject of Movement or 
Motion, and so of Order, Method, and Drift, is that of Force, 
and so of Mechanics or the Science of Force, and of the Balance 
of Forces. We are thus carried back and over from the Gen- 
eral Direction of Careers merely as such, to Mechanology as 
the highest branch of Mathematical Science (c. 1, t. 231) ; for 
Motion is the Form of Force, as Form Proper is that of 
Substance, and hence the Existence and Law of Force 
express themselves only through the Motions icliich it 
causes. 

622. It facilitates the conception of Force to ally it with 



433 PUSH, PULL, SWAT, ETC. [Ch. Y. 

some Object which manifests it, or in which it is manifested ; 
and no Object is more favorable for this purpose than the 
Human Body. Force herein derived originally from its inte- 
rior Source in the Mind expresses itself first upon the Interior 
or Vitals, and then Outwardly upon the Limbs and Members, 
and, finally, through them upon the External Objects sur- 
rounding the Body. In a Generalized Sense this Force is, 

1. The Uncertain PusH-forth of the Hand or Limb by the 
Infant, till it meets with resistance, and Grasps an Object ; 

2. The Pull or effort to Appropriate or to L T nite with itself 
the Object seized ; 3. The new and assured or skilled and 
confident Push or Thrust of the Weapon or Tool ; or the Com- 
pound Push and Pull. All of these, however, acting in the 
same Eight Line, appear as one, when contrasted with the 
Sway (or Swagger) of the Body from Side-to-Side ; as a second 
and different Variety of Movement. There is then, thirdly, 
the Compound Movements, writhing, wrenching, twisting, etc., 
which result from the Combination of the Direct and Side- 
wise Forces. The Push, the Pull, and the Reprojective 
Push are the Analogues of The Anticipatory Method (in 
Science), the Natural Order and the Primitive DIF- 
FERENTIATING ENERGY OF NATURAL DEVELOPMENT, for the 

Push ; The Inductive Method, The Logical Order, and 
The Scientific Integration of Ideas for the Pull ; and 
the Deductive or Constructive Method, the Artistic 
Order, and the Successful and Efficient Organization 
and Operation of the Simple Machine, for the Reprojec- 
tive Push. All these are, however, Simple or Simplistic, as 
compared with the Higher Order of Development now to be 
mentioned. These Simplisms taken Collectively as Unism, 
the Corresponding Duism is the Sway or Side- wise Movement, 
and the Corresponding Trinism is the Congeries of Composite 
and Univariant Movements and Uses derived from the Union 
and Co-operation of the Former two. The Push is the Primi- 
tive Repulsion, or the Unregulated Centrifugal Force of Na- 



Cn. V.] LOGARITHMS. 4C0 

ture, (1) ; the Pull is Attraction, or Centripetal Force, and 
the Reprojective Push is Measured or Regular Repulsion. 
The Sway is the Graceful Curve and the Oscillation of the 
Planet in its Orbit ; and, finally, the total Mecanique Celeste 
answers to the intimation and the Combined Working of all 
the Forces involved. 

623. Force is also denominated Power. In the Mathe- 
matical Domain, Powers are the Products of the Multiplication 
of a given quantity successively into itself. This Successive 
Multiplication, or the raising of a Series of Powers, is called 
Involution. The given quantities which produce the Powers 
by the Multiplication are called Roots. The Extracting or 
Ascertaining of these Roots from a Knowledge of the Powers 
is an Inverse Process called Evolution. Volution (Lat. volvo, 
to roll or turn) — whence Involution, rolling in, and Evo- 
lution, rolling out — suggests the operation of the Screw, as 
the Emblem of Force or Power, and hence Mechanical Opera- 
tion generally. Involution is the Push or Lift to a Higher 
Power ; Evolution is Extracting or Withdrawing, (which by a 
certain Antithetical Reflexion is in this Abstract Domain 
the more difficult Process). We have in these two, Analogically, 
therefore, the Push and the Pull of the Mechanical Domain ; 
the Analogues of the Induction and Syllogistic of Catalogic. 
(c. 7, t. 321). 

624. But, in Addition of the mere Raising of Powers, and 
Extracting of Roots in the Single Line or Series, Direct and 
Inverse, the genius of Baron Napier, Lord Murchison, dis- 
covered a Comparative Relationship between other Simpler 
Series of Numbers and this of Powers and Roots of such a 
nature that very Simple Operations relating to the Simpler of 
the Parallel Series might be effectively substituted^ practicalh 
for the more Complex Relations of the Complex Series. This 
Substituted Simple Series, he, by a happy instinct, denominated 



(1) See for the elaborate Conception of this the " Eureka " of Edgar A. Poc. 



440 MOEPHOLOGY OF THE C027CKETISMUS. [Ch. V. 

Logarithms, or, as it were, The Spirit of Logic ; for the 
basis idea of this Admirable Instrument of Mathematical 
Operations is the Side-by-Side-jSess of different but be- 
lated Series of Number ; in other words, the Scieistto- 
Attalogic existing between them. This, then, is the Analogue 
of a Style of Mechanical Movement Superior to the Mere 
Push and Pull ; as of the Piston in a Cylinder ; namely of 
Sidewise Movement, as of the Oar Sculling a Boat. The 
Screw-Movement is really, (though spoken of above without 
distinction from the Push and Pull), a True Artistic Composi- 
tion of the Push and Pull with the Sidewise Movement. The 
Department of Considerations treated of above may be de- 
nominated the Mechanics of the Mathematics. 

625. We have now sufficiently disposed, for the purposes of 
a Primitive Analysis, of the Abstractismus of Form. We 
should then, in the most natural order, return to the Abstract- 
Concretismus. But this Department of Form, related to 
Chemistry, Physics, etc., is inherently obscure, and cannot be 
properly distributed without going into a minuteness of detail 
which would be neither very entertaining nor very intelligible 
to the beginner in this class of investigation. For this reason, 
and also for the sake of brevity, the subject will be dismissed 
for the present with this mere notice. 

626. We come, then, immediately to the consideration of the 
Concretismus of Form, properly so called, or of The Con- 
crete, in the Spencerian sense of the term. 

627. The Primary Division of Concretology is into, 1. Beg- 
istology ; 2. Classiology ; and, 3. Stabiliology (Tab. 29, 
t 394) ; but the Stabiliology so contained within the Con- 
cretismus is adopted and repeated from Stabiliology in the 
Larger Yiew which is Abstract or outside of the Concrete 
Sphere of Being, and purely ideal ; it is, in other words, 
Endo-, as distinguished from Exo- Stabiliology. This last is, 
(as shown in the same Table), the Antithet of Non- Stabilio- 
logy, — related to it as Primary Abstract Limitation to Pure 



Ch. v.] mineral, vegetable, and animal. 441 

Nothing — and they Two are the Bases and Constituent Fac- 
tors of Cosmology, or of the Cosmos at large. The Concretoid 
Stabiliology (Endo-Stabiliology) denotes the Standard-Posture 
-and-Basis-Level, the Fundamental and Governing Limitation, 
of the Actual or Real World, as contrasted with Pure Space, 
as the Surrounding Medium and the Analogue of the Pure Ab- 
stract Nothing. These two, The Standard and Level, or Per- 
pendicular and Horizontal, The First-Equated-and-Ad- 
justed-Outlay of the Actual World, and Space as its Nega- 
tive Matrix or Container, are then, in like manner, the Two 
Prior Conditions, the Ideal Foundations, in fine, of the 
whole Cosmological Superstructure. Perpendicularity, 
Horizontality, and Inclination, or the Angle of Declina- 
tion from these Standard-and-Outstr etching First Limits, 
are then pre-eminently the Subject-Matters of Endo-Stabilio- 
logy. 

628. These three, Perpendicularity, Horizontality, and 
Inclination, which so appear, in respect to Stabiliology, as 
Directional merely, then reappear immediately as the Gov- 
erning Varieties of Figure assigned to the Three Kingdoms 
of Nature, or the Three Grand Departments of Regnology ; 
the Mineral, the Vegetable, and the Animal Kingdoms, 
respectively. This has been already in part indicated (t. 607). 
These Grand Features recur here, however, in the reverse 
order ; that is to say, Inclination, Angulism, Punctobasic 
Form, or Goneology, appears lowest in the Trigrade Scale, as 
especially characteristic of Crystals, these in turn the Sciento- 
basic Department of Mineral Science — so much so that Miner- 
alogy, in its present popular meaning, resolves itself almost 
wholly into Crystalography, and Crystalography almost 
wholly into the Measurement and Relation of Angles. The 
Analogy of this Variety of Form with Trigonometry has been 
already pointed out (t. 608). The Mountain-top, or the Sierra, 
repeats the Angularity of the Crystal embedded in it. 

629. The Typical Form, in a sense, of the Vegetable King- 
36 



412 POSITIONAL FOEM OF THE ANIMAL. [Ch. V. 

dom, is then the Doubleness of two Opposed and Reversed 
Angles, as in the Outline of the two Nappes of a Cone. The 
General Figure of a Tree, with its Diverging Eoots downwards, 
below, and its Diverging Plume upwards, above, is that of 
the two Cones so opposed to each other, while yet, in their 
Combined Posture, there is attained the General Conception of 
Perpendicularity. The Main Shaft of the Tree is Perpen- 
dicular to the Earth' s Surface and Centre ; whence Perpen- 
dicularity is, in tlie more Elementary Sense, the Typical 
Form- Attribute of the Vegetable Kingdom. 

630. Finally, the Main or Typical Form of the Animal 
is shown in the higher Vertebrate Skeleton, below that of Man ; 
for in Man we have a Composity of all the Kingdoms, and of 
all Single Varieties of Form, which mark him as Something 
more, even in the Mathematics of his Physical Structure, than 
the Mere Animal. Of the Mere Animal Vertebrate, of the 
highest types, the Horse or the Ox, for instance, the typical 
Form and Posture are then Horizontal, as distinctively so as 
that of the Tree is Perpendicular. Man combines the Form- 
featuring of the mere Vertebrate with that of the Tree, and 
even subsumes more obscurely the Goneology of the Mineral ; 
as witness the shape of his coffin, (t. 631). 

631. Here, somewhat as previously, in respect to Nature, 
Science, and Art, (t. 522), the incipient learner will be apt to 
stumble over the fact that each of the three Kingdoms seems 
to abound in illustrations of almost every variety of Form and 
Posture, whereas, at this point, a Particular Variety of Posture 
or Positional Form is made typical of Each Kingdom. It is 
indeed true that there is a multiplicity of Special Types within 
any Single Kingdom, as the Animal Kingdom, for instance, 
and notably, within it, in respect to the four distinct Plans of 
Structure of the Four Grand Branches of that Kingdom, so 
much insisted on by Agassiz. It is, nevertheless, equally as 
true, that Horizontality is no less distinctive, in the Aggregate 
and Major Manifestation of the Animal World, than Perpen- 



Ch. V.] SUPREMACY OF VEKTEBEISM. 443 

dicularity is so of the Vegetable World. Some Plants creep, 
some incline, some are round, but the erectness of the Axis- 
Stalk or -Stem of Plant, Shrub, and Tree, is the Prevailing 
and Governing Fact. So, in respect to Animals, not to go into 
details in the lower departments of this Kingdom, it may be said, 
1. That the Vertebrate Constitution is the Dominant of this 
Domain; 2. Tliat the entire aggregate of Animals icithout 
a Vertebral Column, however numerous and rich in Genera 
and Species, is accessory merely to the Vertebrismus ; which is 
the same statement inverted ; 3. TJie Beasts or Mammals are 
equally Dominant within this Higher Department of Animal 
Life; 4. The Vertebral Column which confers the name, is the 
distinctive Feature or typical Portion of the Superior Animal 
Structure ; and, 5. The Vertebral Column, especially in the 
Mammals, is as uniformly or prevalingly Horizontal as the 
Stalk of the Tree is Erect ; and all the other parts of the 
Structure are adjusted to this arrangement. In the Human 
Anatomy, the Vertebral Column is repeated in the bony Struc- 
ture of the Head itself (1), the Lengthwiseness of which is still 
Horizontal, while the Primitive Vertebral Column, that of the 
Trunk, rises to the Perpendicular, and repeats that of the 
Tree. (t. 630). 

632. The Details of the Morphology of the Three Kingdoms 
belong to the Ulterior Development of Universology. Those of 
Vegetalogical (or Botanical) and Animalogical (or Zoological) 
Morphology will occupy us a good deal in "The Structural 
Outline of Universology," previously announced. It is the 
merest Outline of the Subject, therefore, which will be in- 
timated here. We return for the moment, and glance again at 
Stabiliology. The following Diagram will exhibit its main 
features, both in the Concretoid and in the Abstractoid Aspect 
of the Subject, the two Compared and Contrasted with 
each other. Primary Abstract Limitation is Synonymous 



(1) See " Correspondential Anatomy of Head and Trunk. 



444 



EXISTENCE AND EXTENSION. 



[Ch. V. 



with the Basic and Universalized Terms and Definitions of 
Logic (t. 580), and with these as contrasted with the Pure 
Nothing of that Order which is the Absence of All Term or 
Definition, that is to say, of all the Ideas of the Eelative or 
the Limited. 



Diagram No. 4,2. 
Figure 1. CONCEETOID. Figure 2. ABSTRACTOID. 



© 
Exten- ° 



Pure H 



S10I1 



Logical 



8 



Space 



Pure 



- 



Definition 



Nothinsr 



633. Existence, or Heal Phenomenal Being, addresses 
itself to the Senses, and primarily and pre-eminently to the 
Sense of Feeling or Touch, — the Eepresentative Sense of 
Sensation. Extension is, on the contrary, more purely a 
Mental Conception, related analogically to the Ken or Vision 
of the Eye, and so to the Sense of Sight. Put again Vegetism 
for Perpendicularity and Existence, and Animism for Hori- 
zontality and Extension ; the former set, Sensuous or Mat- 
teroid ; the latter, Ideal or Mentoid. Within the Human Body 
the Vegetative System or Economy is accordingly Allied with 
the Erect Trunk, and the Animal System or Economy with 
the Horizontal Length wiseness or Longheadedness of the Head 
and Brain. This subject is, however, too intricate for a slight 
exposition, and must await a more extended opportunity. 

634. Existence and Extension blend actually into One ; 
whence arises the Compound Conception of a Cosmos ; and it 
is within this that the Three Kingdoms, Mineral, Vegetable, 
and Animal, actually exist ; added to which are the Three 



Ch. Y.] 



COXCEETOLOGICAL DISTRIBUTION. 



445 



Stages or Stories of Classiology, furnishing the Sciences of 
Tellurology, Meteorology, and Uranology, respectively. The 
following Diagram, with a slight explanation of its parts, must 
conclude the present notice of Concretology : 



Diagram !N" o . 43. 



Extension 



^D 




635. In this Diagram, and within the Globe-Figure or Cos- 
mos, A denotes a Range of Mountains, Single-peaked or An- 
guloid, as type of the Mineral Kingdom (t. 628) ; B denotes 
the double-conoid Figure of a Tree, with its prevailing Per- 
pendicularity, (t. 629), as type of the Vegetable Kingdom ; 
and C exhibits the Horizontal Attitude and Square Build 
of a Mammal, as the type of the Animal Kingdom. Above 
and to the Right, D denotes the Earthy or Ground-Form Do- 
main of Tellurology ; E, the Intermediate Region of Meteor- 
ology, abounding with the Misty Outline of Clouds, the Zigzag 
of the Lightning, etc. ; and F denotes the Punctate and Radial 
Features of Uranology (Tab. 15, t. 278). 



446 SUPEKNATATION OF FOBM-LEYITIES. [Ch. V. 

636. It should now be observed before dismissing the Sub- 
ject, that, by a Modification similar to that described and ap- 
plied to Abstract Elements, in Text No. 29, the Abstractismus 
of Science, and so the Light-Line-, and Middle Variety of Form, 
marked 2 in Diagram No. 22, t. 575, is virtually carried to the 
Top, the position of the Head in the Human Organization, 
furnishing the light and Delicate Outline and Features of the 
Head and Face ; and that the Composite Form, marked 3, is 
then carried down and associated with No. 1 ; as the Right Hand 
and Side of the Body with the Left ; they two forming the 
Trunk as contrasted with the Head, (Dia. 2, t 41) ; as again the 
Two Concretes are contrasted with the One Abstract (t. 248). 
Composite-, or Art-Form belongs with Action or Movement, 
and thus, in respect to the Mind, with the Will, and so with the 
Right Hand through which the Will is Executed ; as Natural 
Form with Affection or Love ; and Scientic or Abstract Form 
with Intelligence or Wisdom. Composite or Art Form is Ta- 
pering or Wedge-form, and Art, in the Large Sense, includes 
Artizanism, and so also the Principles of Mechanics. The 
Mechanical Principles, usually reckoned as Five or More, the 
Wedge, the Inclined Plane, the Screw, etc., are all reducible, 
by Universological Analysis, to One Principle, namely, that 
of the Wedge, or more simply to The Inclined Plane, ichich 
is one side of a Wedge, and finally, and in the last Degree 
of Simplicity, to Inclinism, or the simple fact of Declina- 
tion or Inclination, as of the Single Inclined Line, the Same 
which, abstractly, denotes the Mathematics (Sub-Pig. 3, Tab. 
25, t. 585). Concretely it is Force expressing itself in Mathe- 
matical Ratios. The Culmination of the Mathematics is in the 
Science of Mechanics (c. 1, t. 231). The Doctrine of Powers is 
the Central Region of Mathematics (t. 623). Power or Force 
is the Subject-Matter of Mechanology (t 621). Inclination 
is the Morphic Analogue of Power or Force, and so has 
relation to Mathematics in its governing and representative 
Domain. 



Cn. V.] EBTOLtJOSM, SPIRALIS!!, HELICI8AI. 447 

637. The Culmination and Supreme Type of Inclinism is 
the Spiral. The Spiral or Spiralis!!, the Abstract Principle 
of Spiral Form, is a regulold Continuous Inclination or De- 
viation in a reguloid Continuously Deviating Direction plus 
a reguloid Continuous Deviation in the Ratio or Successive 
Degree or the Deviation. Without the last clause of the 
Definition we have the Helix, or Helicism merely. Spiral is 
the Etymological Cognate of Spirit and Spiritual. Spirit and 
Movement are related, and, in a sense, identical ideas (t. 138). 
The Spiral is the Type of Spiritual Progression. The Inter- 
spaces of Concentric Circles, or rather Planoids, (onion-like), 
are called, in Spiritual parlance, Spheees. Concentrico-plan- 
oid Form, represented by a nest of such Planoids, is the 
Analogue of Primal or Primaceoid Being, Generaloid, Abso- 
lutoid, the Common Undifferentiated Fountain or " Great 
Deep," from which Specific Creation is Born or Proceeds. 
Radioid Form, diverging from the Universaloid God-Centre, 
crossing and cutting the Primalismus at rectoid Angles, ' out- 
ward-tending in every direction, and disparting into Indivi- 
dual Radii or Rays, is the Analogue of Ultimated or Indivi- 
dualized Being ; each Ray an Individual, (its Outer End, Point, 
or Head, representatively Typical of the Ray) ; and, finally, 
Spiral Form, the Perpetual Transition and Medium of Com- 
munication from Primalism to Ultimatism ; from the Great 
General Ocean of Diffused, Liquid-like, and Confluent Being 
(± =), to Differentiated, Distinctified, and properly Created, 
Individual Existence (1 -1 st ) ; and inversely ; is the Analogue 
of Spiritual Being, or of, in Theological Language, The Holy 
Ghost, which mediates between God and Man. 

638. The Mere Spiral of Real Lines is the Analogue of Spirit- 
Matter, in the Grosser Sense of the Term, and Abstractly, of 
Pantologic, as the Cons/? /ration of Catalogical and Analogical 
Reasoning (t. 619). (The two Drifts of Force at Right Angles, 
(Dia. 40, t. 616), generate, as Resultant Force, one of the In- 
clines in Dia. No. 30, t. 538, and Compound Inclination is the 



448 CYCLE OF MOEPHIC GENERATION. [Ch.V, 

Spiral (t. 637). Sucli is the reconciliation of the Several Va- 
rieties of Form mentioned as Analogues of Pantologic, at 
these several Points of the Text). The Ghost-Lines which are 
thrown off continuously at each new angle of the Deviation, 
and fill all Space, represent "The Spirit" in a Higher and 
more Ethereal Sense, as the Essence of Logic ; and finally, 
"The Spirit of Truth" as the Essence of Analogic, and the 
Highest and finally Governing Principle of All Being (a. 48, 
t. 204). Metaphysicians, Theologians, and Mystics will un- 
derstand something of what is here meant, while, however, the 
Subject, as here presented, is a mere hint and text, or a 
foundation laid for ulterior expansion elsewhere, and Tby all 
who may choose to enter upon it. 

639. A Geometrical Solid — Globe, Cube, etc. — resolves itself, 
by Analysis, into a Fasciculus of Surfaces. A Surface resolves 
itself, by Analysis, into a Fasciculus of Lines. A Line re- 
solves itself, by Analysis, into a Series of Points, c. 1. A 
Point resolves itself, on minute consideration, into an Ideal Glo- 
bule infinitely small. The Ideal Globule, steadily regarded, 
expands into an Immense Ideal Globe, and the Ideal Globe 
is again, through this return to the Primitive Aspect, a Geomet- 
rical Solid. This is the Necessary and Exhaustive Rotation 



Commentary, t. 639. 1. Theoretically, Every Line is generated from a 
Moving Point. The Points in the Substrate Space, at which the Moving Point 
rests, as it were, at each succeeding Instant of Time, make or mark the Line 
described ; but, in theory, these Points are infinitely near to each other, and, 
hence, confluent; and, hence, the Result is practically not a mere Series of 
Points, but a Line. The Line, however, still involves the Series of Points, and is 
in fact, loth Line and Series of Points, included in the larger meaning of the 
word, Line. Let the Line as a Whole be taken to denote Time, and the Line 
abstracted from the Point-Series is then the Analogue of Duration pure and 
simple, and the Series of Points is then the Analogue of Succession; for Time 
subdivides under Analysis, or strictly, has as its Content, these two Elements : 
1. Duration ; and, 2. Succession, as previously shown. It is, in other words, 
the Synthet or Composity of the two. Duration is the Statoid or, as it were, 
the Spaceoid Element within the Composition of Time ; and Succession, the 
Motoid or Tempoid Element or Factor within the same. 



Cn. v.] echo of matter to mind. 449 

of Thought, through Analysis, and back to Ideal Construc- 
tion. TJie same Order of Evolution and Re-involution occurs 
in the Concrete Domain, or the Actual World. It may Ibe 
repeated, exactly, upon Real Solids, Surfaces, Lines, and 
Points, the same as the Abstract Ones plus Substance or a 
Eeal Value ; or, more vaguely, and with more Artistic Modi- 
fication, thus : The Globular Solidity of the Earth exfoliates 
into Geological Surfaces ; the Earth-Surface produces and de- 
Zmeates itself in Trees (Vegetables) which are Concrete Lines ; 
the Tree, first through the Analogy of Buds and Blossoms, — 
and then, in a higher sense, in the Animal, which repeats the 
Blossom, — evolves and resolves itself into Animated Points. 
The Highest of such Animated Points is Man. Man, in the 
Absolutoid Aspect, is a Spiritual or Abstractoid Atom, a Mere 
Ideal Point ; Contemplated in Thought, or Developed in Form, 
lie enlarges to a Sensible Size, a new World, which repeats and 
echoes to the Earth- World from which his Evolution and Re- 
involution, in this Natural Order of Progression, proceed. If 
for the Commencing-Globe of this Circular Career we put The 
Universe instead of the Earth-Ball, then also does Man re- 
turn to the Primitive Goal ; for Man also — each Individual 
Being — is Potentially, and in a certain sense Actually, the 
Entire Universe ; or A Universe equal to every other, and to 
the One Inclusive Universe ; — as an Embodiment of All Pos- 
sible Principles. 

640. This Echo and Parity of Career between the Consti- 
tuents of Pure Form in the Thought, and the Constituents of 
Real Being in the World, illustrates the Fundamental and 
Most Important Concretoid Principle of Universology ; the 
Analogy between Matter and Mind. This Principle is 
consigned to the following Formula : 

Identity of Law in Matter and Mind ; 
Or, otherwise expressed : 

The Parallel or Repetitive Order of Development 
in the Concrete and Abstract Domains. 






450 BI-EURCATION AND TM-FUECATI0N. [Ch. V. 

641. At one point Duism has been spoken of as tending to 
Bi-furcation, or a Splitting into Two Branches or Modes of 
Manifestation (t. 281), while in another sense Trinism might as 
well be so characterized. In strictness, Duism tends to Simple 
Bi-furcation or Doubleness of Development, which then, by 
the necessary or natural neglect of one of the two branches, 
while the Attention is commanded by the other, sinks, at the 
given instance, to Unity. Trinism tends, on the contrary, to 
Tri-fureation, which first by the minor importance of the inter- 
mediate branch, (as of the Ambigu's between Vowel- and 
Consonant-Sounds), falls first into a Doubleness merely, and 
then throws one of the remaining branches into doubt, (as the 
question is raised whether a Consonant is a Sound at all, or a 
mere limit on Sound). The Trinism, that is to say the Com- 
pleteness- or Art-Domain, is thus made dubious, as between 
One and Two ; or at the Height of the Trigrade Scale, as be- 
tween Three and Four ; a dubiosity which is resolved by 
regarding it as 37 2 , (c. 39, t. 503 ; t. 611). 

642. The Abstract First Distribution of the Elements of 
Being, whether into Unism and Duism, or into Something and 
JSTothing, seems to be a mere Bi-furcation ; and the Real Dis- 
tribution of the Concrete World by Trigrade Scales, to be a 
Tri-furcation. This Seeming or Obvious Presentation brings 
us into relations with the Orderly Evolution of Cardinal Nu- 
meration, as the Canon of Ceitioism on all our Distributions, 
as previously intimated (t 478). This Law of Successive 
Increasing Complexity in the Branchings of Higher and 
Higher, or Finer and Finer, Scales of Distribution is illustrated 
in the following Table : 

5. Pivoted-Equated Distribution, etc. 

4. Equated Distribution, by Distinctification of the Bi-furcated Third Term. 

3. Concrete Distribution, by Trigrade Scales, of the Real World. 

2. Abstract Distribution of Law into First Abstract Principles. 

1. Undifferentiated Unity of Being. 



CH. V.] TPwA^SCE^DEXTAL gymnastic. 451 

643. But notwithstanding the appearance, and the practical 
advantage of the recognition of these Successive Varieties in 
the Law of Evolution, yet in the Absolute Analysis of Sciento- 
Philosophy, they are all reducible to one and the same Model. 
The Abstract Distribution (No. 2) is primarily Twofold, but 
secondarily Threefold (with the incidental addition of all the 
more numerous Styles) ; the Concrete Distribution (No. 3) is, 
on the contrary, primarily Threefold, but secondarily Two- 
fold, (the Order of Predominance reversed hereby, with simi- 
lar incidental Additions, etc.). To illustrate : Take the Un- 
differentiated Unity of Being as Unismus ; its Division into 
Something and Nothing, or the Something-and-Nothing-Stand- 
ing-against-each-other, is then, Conjointly or Collectively, 
the Duismus ; and, finally, the Compound Unity of the Unis- 
mus and the Duismus is the Trinismus. This is the Concrete 
Aspect of the Subject, (No. 3), and the Distribution is Three- 
fold, reducible to a Twofold One, however, by casting the 
Primitive and the Ultimate Unity together as against the Dual 
Middle Stage, as the Two Concretes are contrasted with the 
Abstract (t. 248). 

644. Abstract now the Something and the Nothing, and 
consider them separately, applying the same Principles. 
These are the Abstractismus. Here the Something and the 
Nothing in their Separateness and Difference are a Duismus as 
before ; and within the Interior Character of the Two, the 
Something is Unismal, and the Nothing, (Excluded, Sepa- 
rated), is Duismal, this being apparently the whole of this 
Abstract Distribution (No. 2). But on a closer inspection the 
matter stands thus : Something and Nothing, in their differ- 
ence, but Conjointly or Collectively, are Duismus ; but Some- 
thing — Nothing ; and Equality is itself Unity of an Ideal 
or Logical Kind. This Logical Unity, their recondite charac- 
ter of Sameness underlying their difference, is Unismus ; and 
finally, this Duismus and this Unismus conjointly are the 
Trinismus, — and all of this without ascending out of the Pure 



452 RESTATEMENT OF DISCRIMINATIONS. [Ch. V. 

Abstract. This Series so repeats inversely, but identically, 
the former Concrete Series, (No. 3), quoderai demonstrandum. 
It would require too much nicety of discrimination to trace 
the still greater Complexities of the Higher lumbers. This 
is the Domain of Intellectual and Transcendental Gymnastic, 
and it will suffice here simply to open the door for an instant, 
and cast a glance at the performances. 

64:5. We have thus passed hurriedly, and in a preliminary 
sense only, over the Form- Analogues of Echosophy ; those 
of the Philosophical Domain, more interesting if possible, 
while yet more minute and closely analytical, must be for the 
present entirely omitted, on the sole ground of necessary 
abridgment. They will appear, in part, in treating of the 
Morphology of the Vegetable and Animal Kingdoms, in sub- 
sequent works embracing those subjects. In part, they must 
await a more minute exposition elsewhere. 

646. The attentive reader will discover, in what follows in 
this Chapter, a return in part to Matters relating more to 
Number than to Form, and some repetition — not in the same 
terms indeed — of Principles already stated in this or the pre- 
ceding Chapters. This is due in part to the intrinsic impor- 
tance of the Subjects, but more to the new Force the Principles 
will acquire by collating them directly with each other, and 
with new and varied applications, for which the Mind of the 
investigator was not, at the previous mention, so well pre- 
pared. 

647. Something and Nothing have been spoken of, in what 
precedes, as Hemispheres of the Total Sphere of Thought. 
This is, by remote Analogy, symbolically justified. The actual 
and immediate Analogue of the Metaphysical Something, as an 
Element of Being, is, however, T7ie Tiling, whatsoever it be ; 
and typically, or in a leading sense, a Planet or any Celestial 
Orb, as a Grand Tiling, or more especially still, The Earth 
which we inhabit. 

648. Tlie corresponding Analogue of the Nothing -Element 



On. V.] THE CONSISTENCY OF BEING. 453 

is then the Blank Space in which the Planet floats, and by 
which it is penetrated and surrounded. 

649. The Concreteness, in this view, is the Indiscriminate 
Aggregation of the Material Substance infilling the Space and 
of the Space infilled by it ; furnishing the total Presence or 
Prospect exhibited. The Abstract is then these Elements, 
Factors, or Constituents, in their partial Apartness, as we 
strive instinctually and then reflectively to separate them in 
our minds from each other. 

650. The Consistency of Real Being is, in fine, the Higher 
Compound Unity in which we partially accept the Concrete 
blending of Elements, and partially strive to abstract them, 
that is, to place and retain them in their separate entity ; — 
these two drifts of mental tendency again co-operating and 
interblending with each other. Thus step by step the Com- 
plications of Being arise out of Simpler or more Primitive Ele- 
ments. 

651. The Consistency of Being is then the Analogue of the 
Total Domain of Number, based on Zero, (0), and ascending 
from the basic Unit above Zero up to Infinity, or the Infinitely 
Numerous ; a Scale of Ascension which we instinctually divide 
into High and Low Numbers. 

652. All Matter involves a Something-Element — the true 
Substance, or Material, or Stuff, and a Nothing-Element — the 
Interstices of Space — whence it derives its Porousness and 
Compressibility. The Something-Element repeats the Atoms, 
or Objects, or Planets, in Space, the Earthy Body. The 
Nothing-Element repeats Space generically, the Air as the 
cognate finer Substance of Space, and the Breath as the Air 
drawn into and expelled from the Body. The Analogue of 
this intimate Combination of the Something- and the Nothing- 
Elements, is, in the Domain of Number, the interspersion of 
Zeros in all Numeration along with Units or Significant Num- 
bers, which then derive their Spirit, or Relative Values, from 
these interspersed Zeros which correspond with the Pores of 



454 USES OF ZKRO. [Cn V. 

Matter, (the Inter-Atomic Spaces), or the Air-Cells of the 
Longs c. l, 2. 

653. This functional use of the many Zeros corresponds 
with Spaces^ and not with Tlie Uuircrsal Space which sur- 
rounds and contains all Materials, or upholds them as a 
Ground. The Analogue of this last is the Single Zero (0) 
below tlie Total Series of Numeration, and equal to all the 
Positive Numbers above it, denoted by 1 = all. This Zero, 
(0), the Analogue of UaiDersal Space, has been described 
above as occurring in two forms, (t. 647), once as a Hemi- 



Commentary, t. 052. 1. There was no efficient Mathematical Notation 
prior to the Arabic, which consists of the nine cliirits and the zero. The excel- 
lence of this system mainly depends upon the addition of the zero. 

2. It has perhaps never been distinctly observed that there are in fact two 
wholly different Styles or Orders of the Series of Digital Numbers, — if we so 
name the first ten Numbers of the Cardinal Series, — according as we begin 
with Zero or with Unity ; tlius : 

0123456789 .Vrt</j>J/t/sical or Logical Ordi-.r. 

123456789 10 Scientic or Natural Order. 

This is merely the Developed or Extended Seriation which is incipiently in- 
dicated in the two Clefs 

; 1 PhilosojJt in/I. 

1 ; 2 Krhosophical (t. 12). 

There is an intricacy involved in the naming of the two Orders, as introduced 
in this Commentary. Tlie Scientific Order has now become the Natural Order. 
The Cause of the seeming Contradiction is too subtle for exposition at this 
point. In this manifestation it is not, however, without its practical bear- 
ing upon the Simplest Applications of Figures, as in the following illustra- 
tion. An attempt has been made to arrange the books in one of the Boston 
Public Libraries decimally, so that the number of a book in the printed Cata- 
logue should correspond with its place in the Alcoves. The Alcoves are num- 
bered 1, 2, 3. and upwards ; in each Alcove are ten ranges of shelves, num- 
bered f.-om 1 to 10; — there are ten shelves in each range, and the books 
arc placed in the order of their numbers on the shelf. Thus the book num- 
1 1.2.3:16, is book No. 16, on shelf 3, in range 2, Alcove 1. All this 
seems very well : but, from a non-recognition of the facts that a Decimal Aj> 
l a ngement and a Decimal Notation are two different things, and that there 
is more than one kind of decimal Arrangement, as there is also more than 
f<nc kind of Dceimal Notation, the numbering and the position of the books 
were not found uniformly to. correspond, to the no slight inconvenience of 



Cn. V.] 



SPACE AND THISTG. 



455 



sphere and once as a Surrounding Matrix of Thing or Posi- 
tive Being. These two Modes of Conception are represented, 
translated into Analogous Forms, in the following Diagram : 



Figure 1. 



Diagram jN" o . 44. 
Figure 2. 



Figure 3. 






654. Fig. 1 represents the Union, hemispherical!/, of the 
Something and the Nothing, or Numerically, of the One = All 
and the Zero, (0), in the Logical or Scientic Order, which pre- 
vails, of course, in the Abstract Mathematical Domain. The 
Nothing or the Zero is here below, and the Something or the 



the librarians. Book No. 2.0.3 : 16 is found, not on the third shelf, in the 
range in Alcove 2, but in the 10th range in Alcove 1. And so on for more 
than one-tenth of the books in the library. Besides, for books No. 9.9 : 16, No. 
1.0.9 : 16, and all numbers below 1.0.9, no alcove or shelf is provided. In carry- 
ing out the proposed decimal arrangement, it was found convenient to number 
the shelves in the ranges from to 9, but the ranges and alcoves were numbered 
in series beginning with 1. It seems, therefore, that the principle requiring 
the numbering of the alcoves, ranges, and shelves, by a decimal series beginning 
with 0, and ending with 9, in order to correspond with the peculiar decimal 
arrangement of the Arabic Notation, was not discovered or discerned. The 
difficulty was seen, but its nature and cause not understood, and the proper 
remedy not provided. The practical remedy for the Boston Library is, to 
move all the ranges of shelves (or the numbers of the ranges and the books in 
them) forward one place in the alcoves, so as to make the 10th range in Alcove 
1, the first or range in Alcove 2 (or number the 10th range 9, and move for- 
ward the books in it to range in Alcove 2). This, however, would leave the 
first or range in Alcove 1, empty, to fill which and provide for the Numbers 
below 1.1.0, a new Alcove and hooks to fill it should be provided. 



DIAGRAM EXPLAINED. [Cn. V. 

(Infinite Positive) Unit above; as, logically, there must be 
Space as a Negative Ground before there can be Thing or Real 
Being as a t bnh nt of that ( lowktou nt or an Elevation or Ex i 
enee, (Lat ex, out of, and stare, to stand), above that 
Ground. Zero accordingly occurs in the Ordinary Scriation 
of Number, before the Unit, and as a Basis or Ground,— the 
Lowest of Logical Foundation. 

653. Fig. 2 represents the same connection of ideas reversed. 
They here stand in the Natural Order, which is illustrated in 
Nature by the Material and Solid Earth,— the Footstool of 
the Observer,— as the Something ; and the Dome of Sky and 
Air above the Earth, as the Nothing (or Zero). These are the 
Matter-and-Space- Analogues of the Visible World, as it lies 
in prospect before and around me, when I stand as at a on 
the Earth, and existing, as it were, between the Earth beneath 
and the Open or Vacant Space above me ; and centrally, or 
equally removed from the Horizon in every direction. The 
Open Space above assumes then, by the Laws of Vision, the 
Appearance of a Dome, or Superincumbent Hemisphere ; and 
then again, by a Principle of Analogy which will frequently 
occur, and which is accounted for in the next following para- 
graph, the Earth-Element below assumes symbolically the 
appearance in thought of a counterparting Hemisphere, as ex- 
hibited in the Diagram. 

656. The Principle here adverted to, in accordance with 
which, whenever a symmetricoid side of any conception is 
given, there is a tendency in the mind, and in Nature herself 
even, to fill out the Correlative Side which is wanting, in some 
mode of Corresponding Symmetry with the side which is given, 
is what has boon previously formulized as Tendency to 
Equation ft. 535\ 

657. Of these figures 1 and 2, each represents a Uni-direc- 
tional Order from below upwards, or inversely. This cor- 

jpondfl with a Special or Seriated Numeration, as in the 
Ordinary Numerical Series. 



Ch. V.] CARDINAL AKD ORDINAL — SPACE AND TIME. 457 

608. Fig. 3 represents the Something-Element at the centre 
as a Globe or Planet, or, for example, the Earth-ball entire, 
and the Nothing- Element as the Universal Space surrounding 
and embracing it. This Omni-directional (Lat. omnis, all, 
and directio, direction) Order corresponds with the Gen- 
eralized Groupial character of the Cardinal Numbers taken 
in Mass, — any Given Group of Units Massed or Gathered, and 
turning, as it were, around the single unit, — whichsoever one 
is selected, — as the Pivot or Centre. The Surrounding Zero 
or General Space is then the Matrix in which all other Units 
are to be sought, lying more remotely outwards, as the other 
Planets or Stars are found in the outlying Space from the Earth 
or any given Planet. 

659. The two Orders, Logical and Natural, also occur here, 
but in a Generalized Sense, applying equally upon any radius 
of the circle ; or, in a general way, upon all radii synchron- 
ously. 

660. We have hitherto been occupied chiefly with the Ana- 
logues of the Cardinal Numbers only. These, as Groupial or 
Collective in their Character, are Space-Wee, and at the same 
time Static or Stationary, or, as it were, at rest. 

661. The Ordinal Numbers, on the contrary, by virtue of 
their Successimty, — One Unit succeeding another in an Order- 
or Line-like Procedure by successive Points or Steps, — are 
Serial in their character, and Time-like, that is to say, they 
suggest the idea of, and have in them a natural analogy 
with, Movement along a track or pathway, as Events occur 
in the current of Time. 

662. The Cardinal Numbers correspond therefore with the 
Universe in Space, and as if arrested or solidified, in respect 
to Movement or Change in Time ; and the Ordinal Numbers 
correspond with the Universe of Events or Occurrences in 
Time, and with Protension, (forthstretching), as contrasted 
with Extension in Space (t. 220). 

663. These are Fundamental and Important Descriptions of 
37 



4S8 REST AND MOVEMENT. [Cu. V. 

Space and Time, which will be resumed at other points. They 
occur lure only as related, by Analogy, to these two grand 
fundamental Series of Numeration. 

004. The Static Existence of Universal Being in fij 
may be denominated The Solidarity of the Universe; and 
the Mode Existence of Universal Being in Time may then 
be distinguished as TJie Continuity of the Universe, and is 
fluid, e iii-rental, or flux-like in conception (t. 26). 
065. Rest or Station corresponds with Space ; 

Motion, Movement, Change, or Eventuation cor- 
responds with Time. 

Being corresponds with Instantiality, or the Vivid 
Instant ; the Point of Contact between Space and Time (t. 561). 

666. Station and Motion in Space and Time collectively 
make The Consistency of the Universe. 

667. The Consistency of the Universe re-divides into 1. Ex- 
istence, which is substantially Synonymous with Solidarity ; 
and, 2. Movement, the Grandis Ordo Eventuum. In theolog- 
ical language these are, 1. The Creation ; and, 2. The Order 
of Providence (Tab. 9, t. 144). 

60S. The Cardinal Numbers are again, therefore, repre- 
sentative of the Creation, as it stands, hinging upon Divinity 
as Unity, and hence upon Theology as the Science of this 
the Central Focus or Fountain of Being. 

660. The Ordinal Numbers are in like manner represent- 
ative of the Order of Providence, or the Perpetual On-going 
of Events, under the Divine Guidance and Direction. 

670. We may now put a Planet moving through Space as the 
Analogue of the Total Creation, or of Solidarity of Being, as 
lias been done virtually in the last preceding Diagram (No. 44). 
We may then attach to it, as a train or trail, the chain of 
Globoid Positions which the Planet has successively filled 
from moment to moment in Space, as the Analogue of its 
Movement, and hence, of the order of Procedure of Providence, 
or of Events in Time. The Diagram below exhibits the Com- 



Ch. v.] analogues of integeks a^d fractions. 459 

pound Figure resulting from the combination of these two 
Analogies : 

Diagram No. 45. 




%:-.: -,^%,; ,±f%^^%^ % 



671. The Compound Figure so resulting, in the Diagram, 
contains, as will he more fully shown elsewhere, Nature's 
Primitive Sketch of the Typical Plan of the Human Figure, — 
the bony frame, — the Skull and its Train of Vertebrae. The 
Space- Analogue constitutes the Head, and the Time- Analogue, 
the Trunk of the Figure. Technically, the Head is the Gar- 
dinismus, and the Trunin the Ordinismus, of the Human 
Organismus, and hence of the Entire Human Figure, which 
is then the Analogue of the Universe in respect to its Total 
Consistency in Time and in Space. 

672. Let us, for the present, set aside the Continuity, or the 
Ordinality of the Universe, — its manifestation in Time, — and 
confine ourselves to the Consideration of its Solidarity, Car- 
dinality, Consistency, or Existence in Space. 

673. Objects conceived of as Integers or Wholes, of which 
the Planetary Bodies are the best illustrations, have a relation 
to Integers or the Integral Series of Numeration ; and Frag- 
ments or Fractions of the Single Planet, as the Minerals of 
the Earth-Globe, have a similar relation to the Fractional 
Series of Numbers. 

674. More rigorously and scientifically, it is the Sections of 
the Heavens without, and of the Earth within, marked oif in 
Quadratoids or Proximate Squares, by the Lines of Latitude 
and Longitude, Celestial and Terrestrial, respectively, which 
correspond with the Integers and the Fractions of Arithmetic. 



460 SOLIDAKITY AND FLUIDITY. [Cu. V. 

This analogy is, however, too special and Scientoid to "be 
elaborated at length at this point. 

675. Coming down from the Heavens to the Earth, we next 
encounter the Consistency of the Planet in the limited sense in 
which that term has been, and may be, still, usually vmployvd. 
Technically it is the Stato-Consistency of Being which is here 
intended. It is this which Professor Henry, as previously 
quoted, divides into the Solid, Fluid, Aeriform, and the 
Etherial States or Conditions of Matter (t. 63). There should 
be added at least another State, intermediate between Solid 
and Fluid, which is the Slush or Slime or Soil of the Earthy 
Mass, and which corresponds with what the Anatomists have 
appropriately enough denominated the " Soft Solids'' of the 
Human Body. 

676. The terms Solidarity, (Solidity), and Fluidity have just 
been employed above with reference to the Cardinality and 
Ordinality of Being. They are here confined to a narrower 
circle of meaning, in the same manner as the term Consistency 
has just now been also restricted t. 675). 

677. The Grand Solidity of Number is the Aggregate of 
Values and Functions which are the Subject-matter or Mate- 
rial of Mathematical Operations. 

678. The Grand Fluidity of Number is that Confluence of 
Numerical Quality which is, properly speaking, Numerical 
Magnitude. It is that which is generalized and expressed 
collectively by the three Signs H = (plus, minus, equa- 
tion). The Analogies of this Distribution of Number with the 
whole Science of Generalogy have been previously pointed 
out, (t 337j, and also its relation to the Liquidity of Sound, 
as In the Liquids M", 2T, and Kg (t. 570). 

670. The Plus or Major Magnitude of Quantity is the 
mounting of the Fluid Wave above the normal level of the 
Great Deep. The Minus or Minor, Magnitude is the Sub- 
sidence of the Wave beneath the level. Equation is the 
Water Level (t 566 . 



Ch. V.] 



CONSISTENCIES OF NUMBER. 



461 



680. The Constants and Fluents of Number, as special 
Mathematical Designations, repeat, by subsequent Echo of 
Analogy, these first Numerical Grand Analogues, Solidity and 
Fluidity. 

681. Logarithms are the Aeriform Consistency of Numera- 
tion, the Extract or Spirit of the general Consistency of 
Number. 

682. The Spiritual Significance, or Meaning of Number — as 
Unism in the place of Unit, etc. — is, finally, the Etherial Con- 
sistency of the Numerical Domain. 

683. The several preceding Distributions of Number, with 
their Analogues in the General Distributions of the Universe 
of Being, are resumed and collectively exhibited in the follow- 
ing Table : 

TABLE 42. 



NUMERATORS, 

Cardinoid. 

DENOMINATORS, 

Ordinoid. 



FRACTIONS, 

as Analogues of 
Parts of Planets. 



ORDINAL NOS. 
Movement — Fluzional 
Continuity. 

Something, 1 = All ) CARDINAL NOS. 

Nothing, ) Existence— Solidarity. 



INTEGERS, 

as Analogues of 
Planets as Totals. 



" Sp. of Nos. Etherial. 

Logarithms Aeriform. 

+ — = Fluid. 

Values Solid. 



684. We may now again narrow the range of Observation, 
and confine our attention to the Analogy of Solid Bodies with 
Numeration. In the Solid Object, Typical of all Object or 
Thing, we have, 1. Substance ; and, 2. Form, as the Grand 
Factors of the Unit or Thing. 

685. Substance is theoretically composed of Atoms. Atoms 
repeat or are the Analogues of Geometrical Points, and 



ST7B8TAN4 D FOBM OF OTOHBER. [Cn. V. 

/ 

Points repeal or are the Analogues of the Con- 

stitvA nt Units of Number, c. l. 

686. The Substance of Number is then the Congeries of 
these Units, Abstraction being made, so far as possible, of 
the Connections, or Lines of Relation in Thought, {the Form 
Elvmt nt\ between the Indiridual Units (t 503). 

687. Form, as Abstract Element, in the Constituency of 
Number, consists then of the Abstract Lines of Thought 
which we interpose between the Units, and by the aid of which 
we constitute the Separate Units into Sums. One and another 
One, for example, do not constitute the Sum which we call 
Two, until we have interposed, in Thought, a line of connec- 
tion between the individual Units (t. 503). 

688. This abstract consideration of the Subject is very 
attenuated and abstruse, but very important. It will be 
resumed elsewhere, and not now further insisted upon. 

689. Substance and Form, when united in the Concrete Ob- 
ject, are again partially separated as they are manifested by 
different classes of Objects, in some of which the Element of 
Substance preponderates, and in others of which the Element 
of Form is most ostensible. 

690. We have first a class of Objects which go back to, and 
repeat by correspondence, Substance abstracted so far as may 
be from Form ; and then another class which are Types of 
Form. The former are usually denominated Substances, and 
the latter Tilings. 



Com men tart/, t. GST*. It may be understood from this what Swedenborg 
means when he affirms without explanation that Number is "Natural" and 
corresponds with Quality (A. 11. 10). Number, Nature, Quality, and Substance 
coincide, as contrasted with Meamrc, Science, Quantity, and Form (a. 28, c. 32, 
t. 136 ; a. 55, t. 204). Swedenborg also says elsewhere that " the same Number 
which signifies what is full and sufficient," — round, globose, groupial, — "when 
it is predicated concerning Quantity," — static extension, — "signifies Duration 
when predicated concerning Time" (A. E. 548). There is here apparently a 
dim perception of the relation of the Cardinal Numbers to Space, and of the 
Ordinal Numbers to Time (t. 300). 



Ch. v.] pluealizable ; non-pluealizable. 463 

691. For example, tlie Earth, Air, Fire, and Water of tlio 
Ancients are Substances ; that is to say, they are mere Masses 
of Material or Stuff, wholly indefinite in respect to Form. It 
is the same with the Substances of which our bodies are com- 
posed, without the necessity of going so low as the Chemical 
Elements ; the Fat, the Sugar, the Starch, etc. The Substan- 
tives which name these Form-less Substances, are grammati- 
cally non-pluralizable, because they do not exist as things 
capable of being numbered. (Number is itself the incipiency 
of Form, still nevertheless, allied with Substance.) If we some- 
times say Sugars and Starches, the plural form is used in an 
exceptional way, to denote Kinds of Substances, or, at most, 
different parcels of the same substance, and not as naming 
different individuals, as when we say Houses or Horses. These 
Non-pluralizable Substantives may be denominated Substan- 
cive Substantives. 

692. Pluralizable Substantives denote Objects in which the 
Element of Form is at least distinctly cognizable. But here 
we meet in a Subdivision what is characterized above as a 
Partial Separation of Substance and Form, in the different 
classes of these Objects. The difference just stated above 
finds its Numerical Analogue in the Common Apprehension 
of Number as a mere Aggregation of Units, for the Sub- 
stancive Aspect, or fo% Substances ; and in Numbers ana- 
lyzed as to the Formative Lines of Thought which constitute 
them into Sums — a new universological Process— -for Things 
(Pluralizable Nouns). These are Morphic Substantives. 

693. In the Subdivision of Things, now under considera- 
tion, it is thick, heavy, globose, or club-like Objects which 
represent Substance in Preponderance, in the Domain of the 
Concrete. These have their Numerical Analogue in Applied 
Numbers. It is, on the other hand, thin, light, expanded, or 
gossamer -like Objects which represent Form in Preponder- 
ance, or else those which are scrawny or liniar, as the Skeleton, 
which is the form-giving framework of the Body. But even 



464 ODD, i:vi:\, and OOMPOT '\i> skim i;s. [Cn.V. 

here, a person who has bul Little flesh is designated as thin. 
These objects have as their Analogue Pure, Unapplied, or 
Matin matical Numbers, 
0D4. These two varieties of Objects correspond with, or 

repeat, also, what the Metaphysicians mean by Empirical, 
and Pwre Object, respectively. The Substantives which name 
them may be called Substantial or Heavy Substantives, and 
Morphous or Light Substantives, respectively. 

5. It is with Uuapplied or Pure Numbers, and their Ana- 
logues that we have mainly to do ; for it is among Light or 
Trivial Objects that we find the instruments of measurement, 
and the types or miniatures of the Heavy or Cosmical Objects 
of the Universe ; precisely as it is with Unapplied or Pure Nu- 
meration that we treat scientifically of the Problems which 
concern the Concrete World of their ultimate applica- 
tions. 

696. We come, finally, to the most important of all Nu- 
merical Discriminations, if w r e except Unism, Duism, and 
Trinism. This is that difference which furnishes, 1. The Series 
of Odd Numbers ; 2. The Series of Even Numbers ; and, 3. 
The Compound Series of Odd-and-Even-Numbers, alternating 
and interblending with each other in a Balanced Vibration of 
mutual relationship. This discrimination is exhibited in its 
greatest fullness within the Cardinal Series of Numbers. The 
Morphic Analogues of these Numerical Series will appear in 
the next Chapter (Dia. No. 57, t. 843). 

697. The Odd Number Series corresponds with the Number 
One, (1), the Head of that Series, and with Unism, or the Spirit 
of One. It is therefore Unismal. 

698. The Even Number Series corresponds with the Number 
Two, (2), the Head of that Series, and with Duism, or the 
Spirit of Two. It is therefore Duismal. 

699. The Compound, Odd-and-Even Series corresponds 
with the Number Three, (3), the Head of that Series, and with 
Trinism, or the Spirit of Three. It is therefore Trinismal. 



CH. v.] singulism and PLUEALISM — DUALISM. 465 

700. These Three Series in their primitive Synstatism, that 
is to say, as undistinguished in the Mind into different Series— 
a Unismal Stage of Conception ; then in their Analysis as 
three different Serial Aspects — a Buismal Stage of the Con- 
ception ; and finally as recombined into a Synthesis— a Treis- 
rnal Stage of the Conception, — all of these Aspects conjoined 
in a Uni-variant Compound Unity correspond with One, (1), 
Two, (2), and Three, (3), as the Joint-and- Several Head of the 
entire Numerical Series, in its jointness and in its severalty, 
respectively. This Uni-variant Head of Number in the Bal- 
anced Vibration of its Wholeness and its Parts is then the 
Analogue of Tri-unism, the Ultimate Composity of the three 
Constituent Principles, Unism, Duism, and Treism. 

701. Pluralizable Objects are, as we have seen, the General 
Analogue of Things, as distinguished from mere Substances. 
These divide into Singleness and Plurality, expressed gram- 
matically as the Singular and Plural Numbers of Nouns, 
respectively. Singleness corresponds with the Number One, 
and Plurality with the Number Two, as the Head of all Plural 
Number. Singulism and Pluralism are thus the primitive and 
crude Aspects of Unism and Duism. 

702. But the Number Two reappears immediately in its own 
right, not now merely as the Head and Representative of the 
immense family of Plural Number. In this new and specific 
sense it corresponds with the Dual Number of the Gram- 
marians, which is also confined specifically to the Num- 
ber Two, as contrasted with the larger aspect of General 
Plurality. 

703« The Analogue of the Dual Number in the constitution 
of the Universe at Large is that class of objects or things 
which go in couples or pairs — Things which are symmetrically 
adjusted to each other, as Hemispheres, for example, when 
each has an individual entirety of its own. Such objects are 
Even, or Equated, one with the other, or correlative and ten- 
den tially correspondential with each other. Objects not so 



MAM. FEMALE — FcETUS AND MOTHER. [Cn. V. 

arranged are Odd^ and not Even. It is in accordance with 
this difference that we speak of Single Men and Women, as 
contrasted with those who are married, that is to say, paired 
Of eVened; and of Singular Individuals, otherwise called 
Odd) Original and Eccentric. One, the Primitive Odd Num- 
ber, is Original) as the Beginning of Number, and it is 
lentric, as being one-sided, or away from the Balancing 
Pivot or Centre which intervenes between the individuals em- 
braced in a Pair. 

704. From Dual Number, pre-eminently Even or Paired, 
we pass readily over to the conception of Grammatical Gen- 
der, which in respect to the Universe is Sex. This results 
from the fact that of the two Units or Individuals, coupled 
in the Duad, cue is Originative, Generative, and Projective ; 
and the remaining one, Receptive, Conceptive, and Reproduce 
live,— the one brought first into view, the other subsequently. 

705. The Male Principle reappears in connection with the 
Female Principle, in one Single Human Body, and that the 
Female. The Male Principle is herein represented by the 
impregnated Foetus. The Foetal or Embryonic Life (Ante- 
Natal) then becomes Original or Generative, with respect to 
the career of the individual, through the successive stages of 
his earth-life ; that is to say, the Embryonic Life, prior to the 
event which we call birth, repeats the backlying paternity or 
ancestry of the Man, as the Source or Origin whence he is 
derived. The Principles of Creation are, in similar manner, 
the Origins of Universal Being. They impregnate the Foetus 
of Matter in the Womb of Space and Time, and are thus trans- 
ferred to the developing germ of Creation. Embryonic Life 
thus becomes the Analogue of the Prima Capita, First Heads 
or Principles of Being, as the man, subsequent to birth— 
the Train of Events constituting what we ordinarily m< 
by Life,— is then Consequential upon the events of that prior 
life within the Precincts of the World of Causes. The Ante- 
natal and the Post-Natal Life stand thus related to each other 



Ch. V.J NUMEKICAL SEKIE8. 467 

in Time, as Cause and Sequence. Sex thus passes over into 
Generation, or the Successive Generations of Men in the His- 
torical Career, passing down along the Current of Time. 

706. Generation has also its Numerical Analogues. The 
Primitive Unit broken in two, furnishes, as we have seen, the 
Male and the Female Unit. By the Copulation of these two, 
another unit is generated, and so on to Infinity. More largely, 
the three Numbers, One, Two, and Three, are the Principiis- 
mus or Domain of Principles, being as we have seen, the 
Head Numbers of the Numerical Series. The Series itself, as 
following from this Head, then repeats the Successions of 
Generations in Time. But we have now inverted the order, 
by assuming this larger view, and it is the Head of the Human 
Being as the Domain of Higher and Reflective Principles, 
Scientific, instead of Natural, which is now represented by 
these Head-Numbers ; and not any longer the Foetus, which 
is the Head of the Individual, in the Natural or Historical 
Order only. It is the Head itself which is the Head of .the 
Individual, in the Logical Order. We have here an instance 
of what is meant by Tebminal ComrEissio^ ioto Opposites. 
But the subject is becoming too detailed and abstruse for our 
present Elementary purposes. 

707. By considering the Cardinal Numbers as a Series, we 
bring them into a nearer relationship with the Ordinal Num- 
bers. This is only because any arrangement of Entities or 
Ideas, when Seriated, resembles or repeats the Specific Ordi- 
nality of the proper Ordinal Numbers. It is thus that any 
Track or Procedure through Space, as along the surface of the 
earth, for example, repeats, and corresponds to, the Track of 
Universal Procedure or Eventuation down the current of Time. 
Hence we apply the term Series to the Cardinal Numbers 
almost as appropriately and readily as to the Ordinals. The 
Cardinal Numbers are in strictness, however, a Series of 
Groups, a Group being put here, in each instance after Unity, 
in the place of the Single Unit of the Ordinal Series (t. 155, 156). 



468 IASUHED AND FBEE BEBIES. [Cii. V. 

708. A Series of X umbers may be, in the next place, either 

a M 'sural Series, corresponding then with our Measuring 
Rods or Roles, or other instruments of measurement and 
exact iiieation, or it may be a Free and Unlimited Series, as the 
Number of the Sands on the Shore. Fourier was the discoverer 
of t Lis difference in the land of numerical series, in respect 
to its bearings analogically upon the Distributions of Nature 
throughout the Universe of Being. The lower ranges of 
Being are, as he points out, distributed in accordance with the 
Free Series of Xumber — a mere unlimited plurality. All the 
higher and choice Departments of Being are, as he affirms, 
distributed in accordance with the Measured Series, — Three, 
Seven, and Twelve, predominantly. These he calls the Pivotal 
X umbers, and points out that they are also the Sacred Num- 
bers of the Theologians. He compares Nature's Distributions, 
in Free Series, to Prose Writing, and her Distributions in 
Measured Series to Poetry. This is the meaning of his mys- 
tical but significant formula, "The Series distributes the 
Harmonies." 

709. If a Series be limited or measured, it may chance to 
cross another Series, and by the Copulation of those two, there 
may then be generated a new Series of another order. 

710. I have thus endeavored to exhibit the Analogy, within 
the Domain of Xumber, of Generation and Geneological Seria- 
tion or Descent. This effort, however, may be far more satis- 
factorily accomplished, after the aids which will be obtained 
in the next Chapter from the analogical exposition of Form. 

711. A slight review of what has been accomplished in this 
Chapter, with the Analogues of Xumber and Form, and a few 
new considerations upon the Subject, will conclude the present 
Chapter, and also what is essential to be said, in this prelimi- 
nary way, upon this abstruse Subject. 

712. I return to the consideration of the Something and the 
Nothing, or, numerically considered, to the whole field of Posi- 
tive Xaiabers, the Analogue of Substance or Matter, contrasted 



Cn.V.] FOPv^I-SY^BOLS OF SOMETHING AND NOTHING. 463 

with the Universal Zero, the Analogue of Space. The very 
fact that these are coupled or paired as Two, or as Hemi- 
spheres, involves the counterparting idea of their Wholeness 
or Spherical Unity in another sense. 

713. We have therefore Unism, or the Spirit of One, repre- 
sented in the aspect of Wholeness or Sphericity of idea, that 
absolute Unity in which the Something and the Nothing are 
synstatic or concrete, or undiscriminated ; and Duism, or the 
Spirit of Two, represented in the abstract Something and 
Nothing, the Factors rendered, by Analysis, from that common 
ground. The Trinism into which we may usually regard the 
Treism as absorbed is then the Composite Idea, the Hinging 
and ^Mechanization of the whole Combination. 

714. It is in this joint Domain of Something and Nothing, 
and then of the limit between them, that Kant finds the three 
aspects of the Category of Quality. These are, according to 
him, 1. Negation (Nothing) ; 2. Reality (Something) ; 3. 
Limitation, or the Ideal Line of Demarcation between -the 
Something and the Nothing. Hegel pushed this Analysis still 
farther, and found, as he supposed, that the Something and 
the Nothing, the Positive and Negative Factors of Existence, 
have no other virtual being than that which is given them by 
the Limit itself — so that, according to Mm, Limitation is the 
"Whole of Existence (t. Ill, 114, 115). 

715. In any point of view, the Something and the Nothing 
are a joint, common, ground of indiscrimination, until they 
are made into Two Opposite Ideal Entities or Aspects, by the 
interposition of an ideal line of difference between them. 

716. To illustrate : — If we throw an inclosing line around 
a portion of Space, A, Figure 1 in the Diagram below, we have 
immediately before us three Aspects of the subject to be dis- 
criminated. There is, 1. The Space Excluded at B, which wc 
may call Negative, or cut off— enclosing it vaguely by an 
outer line — (comp. Lat. neco, to cut off, and nego, to deny). 
2. Space Included, which we may call Positive Space, (A), and 



470 



ITIVi: AND NEGATIVE SIDES. 



[Cii. V. 



which, as it has usually a Plenum of Matter, is here shaded to 
indicate ite denser or weightier character; and, 3. The Line 
w Limit or Limitation ^C) between the Included and Excluded 
Space, the Analogues of Something and Nothing, without the 

intervention of which line, these two portions of Space would 
fall hack into one indiscriminate whole. The two Spaces, 
Positive and Negative, may still therefore be held in idea, 
when abstracted from, and contrasted with, the Limit that 
separates them. Figures 2 and 3 of the Diagram are modified 
presentations of the same ideas, the curvature of the enclosure 
being successively straightened, more and more, until the 
Positive and Negative Portions of Space are equated as 
Hemispheres or Opposite Side-Halves in contrasted apposi- 
tion with each other. 



Figure 1. 



Diagram No. <4r 6 . 

Figure 2. 



Figure 3. 






717. Neither Kant nor Hegel connected their abstruse meta- 
physical discriminations with the elements of Number or 
i-m, as I am now doing; nor with any thing else distinctly 
existent in the Echosophic or Positive Domain. They had 
therefore no Caxon of Criticism upon tlieir oicn thinking, 
no guide to the further development of their primary distinc- 
tions into the outer world of actuality, either of Thought or of 
Being, and consequently their speculations, although of the 



Ch. v.] antithesis of function and form. 471 

utmost importance, as helps to higher discovery, were not 
immediately fruitful of any great Scientific results. 

718. It is in the closer Analysis of the Line or Limit between 
the Something and the Nothing, symbolized by two portions 
of Space, that we shall discover the origin, in the nature of 
things, for the Primitive Classification of Numbers into Series, 
as Cardinal and Ordinal, Integral and Fractional, etc. 

719. Observe, in the first instance, that Character and Func- 
tion are the Opposites of each other. The Line or Cut be- 
tween the opposite portions of Space is in character, One — 
that is to say, it is, in its primary aspect, at least, One Line 
only. But its office or function is to make the otherwise com- 
mon or unbroken Unity of Space into Two, — that is to say, 
into two Portions of Space, then lying at the opposite sides of 
the Line. Suppose, instead of the Line, a knife-blade which 
is a One Thing. This is character, by which is meant that 
which the Thing is, in respect to its form and entity. But its 
office or function is to divide or to make into two. This oppo- 
siteness of Character and Function, will be technically ex- 
pressed by the Formula : 

Antithetical Reflection of Character (or Form) and 

Function. 

720. It is by the same principle that the two portions of 
Space which are, in their abstracted state or character, Two, 
have for their function to enclose the line between them by 
applying to the two sides of it, and, as it were, pressing upon 
them as lips upon a tongue, and so tending functionally to 
condensation, which is Unity. 

721. The two Abstract Sides or Lips of Space, as Positive 
and Negative,— the Positive Side representing Matter infilling 
a Space, — and the Negative Side representing a vacant or 
pure Space, are conjointly the Analogues of the two Sides of 
the Human Body, which are Positive and Negative respect- 
ively. Between them is the Median Line, at which the two 
Halves of the Body conjoin. The two Abstract Sides, namely 



473 MASCULI8M AND FEMINISM. [Cn. V. 

the two portions of Space, or the two Sides of the Body, with- 
drawing, by the force and drift of the Abstraction, from the 
Median Line, leave that line itself Negative, Vacant, or Cleft 

and Tube-like, and furnish the Typical Form, in this funda- 
m ntal relation, of the Female Body. 

722. The Line, on the contrary, as a Positive Entity, is pro- 
trudent, insertive, and invasive, and is the suggestive Ana- 
logue of the Male Organization overlaying and penetrating the 
underlying Ground of Being. 

723. Both the Male and the Female Organismi have in 
them both the Principles, Unism and Duism, but in a different 
order and proportion. Both end also upon a Trinism or Com- 
pleteness, each in its especial Type of Perfection, as manifested 
in Function. 

724. Feminism is first Unismal in Absolute Origin or Charac- 
ter, as when the Positive and the Negative Space are, by the 
want as yet of any line of discrimination between them, equal 
to One, (1), and this One equal in turn to Zero. Feminism is, 
secondly, Duismal, as represented in the abstracted Halves of 
Space, Positive and Negative, respectively. It is finally and 
functionally Trinismal, as reconverging and clasping upon the 

dian Line, and so tending to a Compound and Ultimate 
Unity. 

725. Masculism is, in origin, Duismal, as two sides of a 
blade, or two opposite aspects, concur in its production. 
It is then Unismal in resultant character as a One blade. It 
is again Duismal in Function as penetrative and separative 
of the edges or lips of the Space or Matter which it divides. 
Its Treism is its responsive Swell and Unity with the com- 
pressive resurgence towards Unity of the correlative Feminism, 
and their Trinism is the totality of the conjunction of the Two 
Contending Types of Existence. 

720. The Scientific Formula numerically representative of 
Feminism as the Substancive Ground of Being is 

1 + 2=3. 



Cn. V.] TJNISM, DUISM, AND TKINISM, OF THE LINE. 473 

727. The Scientific Formula numerically representative of 
Mascnlism as the Limitative and Lawgiving Superincumbent 
Department of Being is 

2 -f 1 = 3 (t. 525). 

728. Or, otherwise stated, TJnism as tlie Primary, Major, 
and Dominant Principle, with the addition of Duism as the 
/Secondary, Minor, and Sub-Dominant Principle, furnishes 
the Feminine Type of Existence ; and 

729. Duism as the Primary \ Major, and Dominant Prin- 
ciple, with the addition of TJnism as the Secondary, Minor, 
and Bub-Dominant Principle, furnishes the Masculine Type 
of Existence. 

730. These abstruse discriminations are important, and will 
be made obvious by illustrations when Universology comes to 
deal with the distribution of the Elements of Mind. c. 1. 

731. As the Positive Space A, and the Negative Space B 
(Dia. 46, Fig. 3) press upon the two sides of the Line C, the Line 
is a Divisor between them — Unismal in character, but Duismal 
in Function — Masculoid — a One Thing making Two of ichat 
would be otherwise One. In this mere counteracting pressure 
there is the idea of Balance, but none of Movement. 

732. So, the Inserted Line which separates is met and 
bounded by the two Edges or Lips which are separated ; and 
these in turn illustrate merely the Duismal aspect of what was 
originally the One Line separating the two Spaces. Conjointly, 
the former and the latter case are the Trinism of the Line. 

733. Consequently, as the line is neither Unismal nor Duis- 
mal exclusively, but as, on the contrary, these two opposing 
characters co-exist in its constitution, it results that they are 



Commentary , t. 730. 1. More strictly speaking, Feminism is prepon- 
derantly 1 ; with the Sub-dominance of positive numeration, 1 ; 2 ; and Mas- 
culism is Positive Numeration, 1 | 2, etc., with a Sub-dominance of 1 ; 0- These 
are abstrusities which it is not essential for the beginner to master, but which, 
to avoid the criticism of those who may have become more expert in Universo- 
logical discriminations, are inserted and noticed merely. 

38 



474 'X AND MOTION OF THE [Cll. V. 

related hingi wise to each other, as Counterparts or joint Fao- 
tors in the total composition of the Line or Limit ; and that 
they furnish, by thus hinging upon eaoh other, a third aspect 
more complex than its two Factors, the Trinismal Aspect, 
namely, llingism or Cardinism (Lat. cardo, a hinge). All of 
this complexity is repeated upon the Positive Line singly, and 
more minutely, as the two Sides of the Body and the Median 
Line are repeated in the Corpora Cavernosa of the male mem- 
and the urethra between them. 

734. All of these aspects of the Line as Limit are predomi- 
nantly Static, or independent of the idea of Movement, or of 
any order of proceeding in Time. They fill a Space, but with- 
out implying Action. In other words, the Line as Limit is 
viewed sidewise or horizontally, across the line of vision, and 
not lengthwise, or as perpendicular to the axis of vision. 
Ilorizoiitality, Cardinality, and Limitation are thus primarily 
and predominantly related to Space and Extension, and not 
to Protension and Time. 

735. Every line viewed sidewise or as a limit, has in it still 
these three constituent aspects : TJnismal, as a one line ; 
Duismal, as two lines — the edges or lips of the two spaces 
which it separates ; — and Trinismal, as the hinging of the 
TJnismal and the Duismal Aspects upon each other. It is 
thus that the idea of Metaphysical Limitation, the highest of 
the Categories of Quality, developes into the Basis of Cardinal 
Numeration, the Spirit of the Head Numerals, One, Two, and 
Three. It is here that we pass logically over, therefore, from 
Quality to Quantity. 

730. But if now r , instead of considering the Line sidewise, or 
;i i an interposed limit between two Spaces, we follow the Line 
If lengthwise in our imagination, a new and different Series 
of Phenomena develop themselves. The Line is then consti- 
tuted of a succession of Points, and however minute a portion 
take under consideration, so long as we leave to it the 
linear character at all, the portion so selected will have, at the 



Ch. V.] LAW OF CAREEES. 475 

least, three Prominent and Distinguishable Points ; namely, 
a Beginning, a Middle, and an End ; and in passing from 
one of them to another, and to the last, we are then consti- 
tuting and pursuing an Order or Series ;— as if we were 
proceeding onward in Time. It is this inherently necessary 
Relation of Ideas which lies at the Basis of the Ordinal 
Series of Numeration in the Mathematical Domain. This 
Ordinal Series of Numeration furnishes again the Law of 
Careers in the manifold distributions of Nature in the Uni- 
verse at Large : First, Second, and Third, the Head Numbers 
of the Ordinal Series repeat the idea, Beginning, Middle, and 
End. c. 1-8. 
737. The Posita-Negative Ground of Being — primarily One, 



Commentary, t. 736. 1. These three terms of every progression or career 
are, when idealized, the Ground, Means, and End of the Metaphysicians (1), or 
in a different order, the End, Cause, and Effect of Swedenborg. These are the 
First Heads, or Prima Capita, of the practical aspect of Speculative Philosophy, 
and are a Seriated Instance merely of Unism, Duism, and Trinism, as the Cardi- 
nal Principles of all speculation. Those relate to Time, as these relate to Space. 

2. Several attempts at the Elaboration of Universal Law have got themselves 
stranded upon the substitution of the Ordinal and Philosophoid point of view 
for the more exact Cardinal and Scientoid basis. Each of these efforts has, 
however, doubtless wrought out some valuable contribution to the general 
result ; and to all true efforts of the kind must be conceded the portion of merit 
which is their due. From correspondence and through the report of Prof. 
Clancy, who has had some opportunity for personal explanations, I am dis- 
posed to consider what I may denominate the Universological Efforts of Mr. 
William H. Kimball, of Concord, New Hampshire, to be among the best of their 
kind, while yet I think them falling precisely under the criticism above stated. 
The " Germ;' " Growth," and " Fruit" of Mr. Kimball repeat the " Ground," 
" Means," and " End" of the Metaphysicians, or, inversely, the " End," " Cause," 
and " Effect" of Swedenborg. They are all Ordinal or Hotoid, while the true 
Regulative Basis is Cardinal or Statoid. 

3. All of these efforts, so far as I know them, incur also the fatal criticism 
that they have not been connected, by positive discovery, with the evolution of 
the Numerical Series, nor with that of Form. Hence they have had no definite 
guide for their own evolution, no Canon of Criticism upon their own pro- 
cedure ; and, of necessity, they run, therefore, into confusion after the few first 



(1) Chalybaus Speculative Philosophy, p. 38. 



4?^ :ii;i:i-tic TBIO OF PEDTCIPLES. [CY 

and that One correlated with Zero, is then overlaid and fru< 
fled by Limitation, — inserted, as it were, between the two I 
or hemispheres of that recipient matrix of Existence which is 
the Type of the Feminine Principle of Being. It is Anal 
also with Matter (in Space or with S] as the Ground or 

underlying Element of Being in the Triad of Principles, Ele- 
ments, or Factors, extracted farther back from Fourier (t 138 ). 
The protensive impregnator, or radial insertion called Limit, 
is then the supervening Male Principle called by him Mathe- 
matics. These are Substance and Form, respectively, in the 
large, metaphysical, sense of those terms. Substance is Femi- 
noid, and Form Masculoid. The Embrace and Copulation 
of these two is Existence, and the Spermatic Ejaculation, the 



simple steps in the application of tlieir Principles, and become, at that point, 
practically unavailable (c. 1, 2, t. 494). 

4. Ordinalitv is the Middle Track or Highway of the On-going of Events, or 
of Count. — representing successive Items or Events. Cardinality is the harmo- 
nising or regulating Basis of Direction, to which the Order (or Ordinalitv) 
relates, and upon which it rests as a Foundation. It is striking and interest!! 
this opposite end of the long career of Mental Evolution contained in History, 
to see how the mind of Confucius, or of Fo-Hi, his predecessor, attempted to 
grapple at once with these deepest problems of Scicnto-Philosophy. The fol- 
lowing extract will exhibit the profundity of Philosophic insight, on the one 
hand, and the childish simplicity of that early age, on the other : 

5. "Chuvg or Middle is the Great Foundation of all Things, and Ho (Har- 
mony) is the All-Pervading Principle of the Universe. Extend Chung and Ho— 
Middle" (Order) 4 - and Harmony — to the utmost, and Heaven and Earth will 
be at rest, aud all things will be produced and nourished according to t 
nature." 

6. And a-jain: " X<A to incline to cither side is called Chung — Middle; and 

is Yung. Chung is the path of universal Rectitude" — Strai 
Hess, Order. "Yung is the JUid Law of the Universe " — Essential Law, I 
dination. 

7. Again : u When Knowledge is perfect, it rectifies the motives. Virtuous 
inclinations lead to exemplary personal conduct. " 

8. Let us now substitute our own technicalities, and put Ordinalitv in the 
place of Chung, Cardinality in the place of Yung, and the composity and 
justment of Ordinalitv with Cardinality in the place of Ho (Harmony); and 
re v iewin g these extracts in this sense, the closeness of the thinking of the old 
Chinese Sages will be made strikingly t r. c 1. 1. 234). 



Ch. v.] esoteric aecaxa of sex. 4/7 

ghostly Essence of Limitation permeating and impregnating 
Substance, is the Spirit of the Fourieristic Triad of Basic 
Ideas. 

738. Out of the further analysis of these Primordial Ele- 
ments it is possible to trace the purely rational suggestions 
and archetypes of all the sexual and procreative forms and 
functions, and so to arrive at the understanding of their in- 
most meaning. Such an exposition belongs, however, to the 
Esoteric Arcana of Universology. It is a lifting of the veil of 
Isis, which would be totally inappropriate here. 

739. The allusion to the Principle of Sex will, in a general 
sense, be resumed, at various points, in other parts of this 
work. At this point it is introduced chiefly for the purpose 
of founding the remark, That the discrimination made by the 
Metaphysicians, Hegel especially, between Something and 
Nothing, as the Two First Elements of Being, is a Distribu- 
tion or Subdivision of the Feminoid Hemisphere of Being 
only ; and that a prior and inclusive division of the Totality of 
Being is that between this Feminine Hemisphere or passive 
ground, which is Matter, Substance, and Nature, and the 
supervening Limitation contributed from the Mind, the Coun- 
ter and Masculoid Hemisphere, which is Mind, Form, and 
Science. The former or Feminoid Hemisphere is also Abso- 
lutoid, the latter or Masculoid Hemisphere is Relatoid. Every 
Ground, or Fundamentum, has relation to The Absolute, 
and every Line or Limit has relation to Relatiox ox The 
Relative. 

740. As the Feminoid or Lower and Supporting Hemisphere 
of Being subdivides into Something and Nothing, so the Mas- 
culoid or Superincumbent Hemisphere subdivides into Car- 
dinism and Ordinism, the Limitative Infilling, or Content of 
Space and Time, respectively, as shown above. 

741. Of these two the Cardinismus is the Typical and Lead- 
ing Domain. Within this Domain, the Unism and Duism 
furnished by One, (1), and Two, (2) 3 the Head Numbers of 



-ITS AND FEMALE HEMISPHERES. [Ctt V. 

the Domain, take the representative position in the Superior 

and Ascending Order i)\' Limitation, which in the Lower Order 
oi' Substance is held by the factors One (J), and Zero (0). as 
sliown below. 

TABLE 43. 

1. Feminoid IIemi*p?iere 2. Mascttloid 1I< m Sphere 

>•/ B( ii,g. of Being. 

Something (1). Unism (1). 

Nothing (0). Duism (2). 

742. Philosophy has heretofore functionated in the region 
of the distinction "between the Something and the Nothing. 
It is these two Elements or Aspects of Being which give origin 
in Nature to the Two Principles, called Positive and Negative. 
These Two Principles are, it is true, veiy fundamental, in the 
nature of things, and are not without their important manifes- 
tation in the Scientific Domain, as in the case of all Simple 
Polarizations, — Positive and Negative Electricity, Magnet- 
ism, etc. 

743. Sciento-Philosophy or Universology functionates, how- 
ever, mainly, not in the difference between Something and 
Nothing, of which the Mathematical Analogy is 1 ; 0, and 
which, when alone, is barren or unproductive ; but, first, in the 
difference between Unism and Duism, the Mathematical Ana- 
logy of which is 1 ; 2, a generative or augmenting and fructify- 
ing Series, opening out into the immense variety of the Higher 
Numbers on to Infinity ; and then in Copulation of the two. 

744. More radically still, the Male and the Female Prin- 
ciples are Hemispheres of a prior Ideal Unity of Being accord- 
ing to the mystical perception of Plato. They there con- 
jointly, or side by side, represent a Duism, and the Ideal 
Unity itself, as the Total Sphere, represents Unism. The 
then— this Duism and this Unism — being the Masculoid Set of 



Ch. v.] something, nothing ; one and two. 479 

Primordial Principles, are thus made to go back of, and to 
embrace, the very distinction itself between Male and Female, 
as also that, within the Feminine Domain, between the Posi- 
tive and the Negative ; as illustrated in the following Table : 



TABLE 44. 



Unism (]> Duism (2). Positive (1). Negativa (())• 

v .. , i \ „ ■> 



MALE FEMALES 

U1JIS3I— Total Sphere. ZDTJISSIM- -Hemispheres. 

(Anthrogyne). »Sex). 
v ., . — ' 



>- Primitive Duism. 



Absolute Being.— Primitive Unism. 

745. The Unism and Duism, (1 ; 2), which are ordinarily- 
contrasted with Positive and Negative, (1 ; 0), are here repre- 
sented more fundamentally and originally in what may be 
called a Sub-Transcendental sense as underlying and em- 
bracing all other discriminations ; for whether we say Unism 
and Duism, or Positive and Negative, we are in either case 
halving the Totality of Being, and all Halving or Partness 
whatever is Duismal ; and this, in turn, is contrasted with the 
impossible conception or pseudo-idea of the Absolute Being, 
which has no differentiations, as the Counterparting Unism to 
this Sub-Transcendental Duism. 

746. But Unism and Duism, occur wheresoever they may, 
are the Masculoid or Scientoid Set of Primordial Principles, 
as contrasted with Positism and JSTegatism, the Feminoid or 
Philosophoid Set. This recurrence to the profounder and in- 
clusive, and, as it were in that case, prior and generative or 
productive Position and Relation of the Male Set or Principles, 
from which the Female Set is propagated by- Scission or Halv- 
ing, may be taken as that which is symbolized by the deep 
sleep which came upon the Man after his solitary creation, 
and then by the rib taken from his side, — the rib put by a 



. CABDEffAL, oKDIXAL. [Cn. V. 

figure of i for a Side, or Hemisphere entire, — from which 

it is Baid the Woman was subsequently formed. 

;. While the Man is born oi' Woman in the ordinary and 
natural pj of Generation, there is, it now appears, a more 

recondite, Logical proa bs, in which this order is reversed. 
Woman is born of Man or created from him in this Ideal, 
Spiritual, or Symbolic sense: That the Feminoid orNaturoid 

of Primordial Principles is derived from the Masculoid, 

Scientoid, or Rationoid Set : and by echo, that all actual 
Being, or Xatnre herself, the Female Idealization of Being, is 
derived from the back-lying and generative Law or Logos, 
which is personified as Masculine or Male. 

748. In other words, and more simply, Unism and Duism, 
the Masculoid Set of Primordial Laws, are more original or 
primitive in the Sub-Transcendental or Recondite Investigation 
of the Universe, than the Something and the Xothing of the 
Xaturo-Philosophers, which are, from this point of view, both 
Feminine and derived. The lesson from this is that rigorous 

ratine Analysis, (Science being Masculoid), will impregnate 
and radically vitalize Philosophy, which in the Past has been, 
as the Woman apart from the Man not truly created or made 
into Woman while unimpregnated by the male Principle, and 
so not generative or fruitful of the higher result. 

749. It was said above that Cardinism and Ordinism cor- 
respond with Unism and Duism. There is, nevertheless, an 
important difference. Unism and Duism, as Primordial Prin- 
ciples, are the Absohitoirf presentation of the Masculine or 
Limitative Hemisphere of Being. Cardinism and Ordinism 
are the Relational Outworkings of those Principles into Space 
and Time, either as Numerical Series abstractly, or as the 

ial distribution of Tilings and Events, concretely. The 
Absolute is the Pre-eminently Xaturo-Spiritual Domain, and 
it may now be seen what Swedenborg means when he Bays 
thai the Spirit- World is not in Space, nor in Time, but that 
it tran s< : , nds them both. 



Ch. V.] OCCULT DY2TAMIS ; OSTENSIBLE VIEW. 481 

750. The solution of this seeming Paradox is twofold, as 
follows: First, The Inexpugnability of Prime Elements, in 
respect to the fact already stated ; namely, that all the Prime 
Elements of Being, or, in other words, all Primordial Laws, 
are inexpugnably united and intermingled ; so that any sepa- 
ration which we make of them by abstraction, for the purposes 
of classification and naming, are never anything more than 
partial and incomplete. 

751. The Second part of the Solution is : That the occult Dy- 
namis of Being is, as the rule, and in a sense, the Opposite of 
the Ostensible Manifestation of Character. More strictly, there 
are in all things Two Orders, and in respect to either of these 
Orders, this Inversion occurs. An illustration is found in what 
has just been said of Generation, as proceeding from the Man 
and the Woman respectively. In the ordinary and natural 
sense Man is born of Woman ; yet there is, as we have seen, 
a Transcendental sense, in which Woman is born or created 
from Man. One of these is the Natural, and the other the 
Rational or Logical Order. It is in the Natural Order that 
Feminism is Absolutoid, and Masculism Relatoid. In the 
Logical Order, this is reversed, and Man is rationally Abso- 
lutoid, and Woman Relatoid ; and again, within the Mascu- 
loid Domain, the same kind of Subdivision occurs, and herein 
Unism and Duism, the Sub-transcendental or Fundamental 
Discriminations, the Ground-work of all the Principles of 
Being, are rationally Absolutoid, as compared with Cardinism 
and Ordinism, projections into Space and Time, respectively, 
of the Schemata of Being, which are Limitoid. This was the 
point to be elucidated. 

752. Rest and Movement, and hence Space and Time, are 
inexpugnably united with each other. They are distinguish- 
able, but not separable in Thought even. There is no Abso- 
lute Rest, having in it no remnant of Motion, and there is no 
Motion which has not in it a relative Rest. 

753. So also there is no Absolute and no Relative, no Posi- 



482 INSIDfl AM) OUTSIDE OF BEING. [Gh.V, 

five and no Negative, no Masculine and no Feminine, no 

Duismal and no Qnismal, in the Absolute Degree of theil 
Abstraction from each other. They do not exist even, as 

Kvnrirs hut uith/ as PHASES or ASPECTS of Kristmce. 
The process of Abstraction is never completed by any mental 
analysis. If we could abstract these elements completely, so 
as to separate them from all connection with their counter- 
parts, they would cease to exist to our apprehension, and 
become equal to Zero. The true practical Absolute is, tki 
fore, Existence itself, as it is, in the Composity of all 
Principles, in their Balanced Vib rat ion and harmonious con- 
junction, and co-operation with each other (a. 5, 26, t 267). 

764. The Antithetical Reflexion (t. 382) and Polar 
Antagonism of Prime Elements (t. 226) becomes thus in 
one of the branchings of these Principles by itself as formula : 

The Antithetical Reflexion and Polar Antagonism of 
Inherence and Appearance, or of Entity (or Es- 
sential Character) and Function (c. 5, 1 136). 

This repeats, with an important shade of difference, The Anti- 
thetical Reflexion of Form and Function (t. 719 >. 

755. By this new formula is meant, that the Inmost or Inher- 
ent Truth of a Subject is, as the rule, the Opposite of the 
Ostensible Truth or the Truth of Appearance; as, for exam- 
ple, it is the truth of Appearance that the Earth is stationary 
relatively to the Sun, and the Sun movable and moving rela- 
tively to the Earth, while yet the Recondite Truth of the sub- 
ject, only revealed to the reason on the investigation and 
comparison of obscure indications contradicting the primitive 
appearance, and by Mature Reflexion, is precisely the con- 
trary ; namely, that the Sun is stationary relatively to the 
Earth, and the Earth movable and moving relatively to it. 

756. This is again the Intrinsic Oppositeness of Noumena 
and Phenomena ; or simply of the Inside and the Outside of 
Being. Let us apply and illustrate 4 the Principle in so elemen- 



Ch. v.] singleness and plurality. 483 

tary a matter of Science as the Difference Ibetween One and 
Many; — Slngulism and Pluralism, (specifically Duism). 
c. 1, 2. 

757. Singulism and Pluralism are a more vague and general 
kind of Unism and Duism-; so that what is now to be said 
applies equally and more specifically to these last also. Singu- 
lism, apparently and ostensibly, and hence in common repute, 
relates to Unity or Oneness, and to that only ; but inherently, 
— or in respect to the origin of the conception, and to what at 
all times it involves as the foil or background of the more 
conspicuous aspect of the Conception, and hence of the Con- 
ception itself, — it relates, on the contrary, to Many or to Vari- 
ous Ones, from among which the Particular One which fixes 
the attention (and which is called Single) is segregated or 
selected. Hence Singuli in Latin means Various or Several ; 
that is to say, Different or Plural Ones. 

758. On the contrary, Pluralism is, in appearance, or osten- 
sibly, Many, or the Spirit of Many ; but in essence, .the 
Central Idea of Plurality is the Unition into one Sum of 
many Units, so that here, inversely, this Unition or Backlying 



Commentary, t. 756. 1. The Absolute " Monism" of Philosophy, (Unism), 
is the Inexpugnable Inherency of the Unism in the Duism, and of the Duism in 
the Unism, — as the Essence and Condition Precedent of All Being, or of any 
Being. Each doctrine taken alone, (" Monism" and " Dualism"), and deny- 
ing or neglecting the opposite, is an Aspect of the Truth, or a Half-Truth 
merely. 

2. It may then be said that this Compound Doctrine is Duism, or a Dual 
Doctrine, by reason of this doubleness of aspects or sides. Yea, verily, but yet 
no more a Duality than a Monism, (G-r. monos, single), inasmuch as the two (or 
many) Aspects belong to the one Substance — which, nevertheless, is no sub- 
stance, except as through these Aspects, which Substance is, therefore, itself an 
Aspect merely of the unresolmble Compound Truth of All Being. The Abso- 
lute Substance is not, therefore, an Entity separable from its Phenomena and 
Conditions ; but is itself an Aspect of the Composity of Being, and is as depend- 
ent upon its Properties and Conditions as are the Properties and Conditions 
dependent upon it. The mistake of Philosophy is the putting of Aspects into 
the category of Entities, that is to say, of separate or separable realities (t. 753). 



484 INHERENCE AXI) AITEARANCE. [Cn. V. 

Unity is the Soul of Plurality ; and hence of Duality, the 
Simplest form of Plurality. Here, again, therefore, is the 
Bame Antithesis between the Inherence and the Appearance. 
So, also, in general, Truth is not Simple, but Complex or Com- 
pound ; in fact, Bi-compound, and so on, to higher degrees 
of Complexity. 

751 >. Taking, then, the Inherence, (the Intrinsic or Recondite 
Truth), as the Spirit or Soul of the Idea, and the Appearance, 
(the Mass or Body of the Phenomena), as its Material Body, 
the two following statements will be readily ajiprehended : 
1. That Material or Corporeal Unity, as of the Single 
Unit or Object, implies, and rests, as its ground, npon a 
Spiritual Variety or Difference ; and that the Prime 
Instance of this Spiritual Variety is Relational Separation 
from other Units or Objects ; and thence, derived, an achieved, 
or completed Individuality of each Unit, Atom, Monad, 
Tldng, World, or Individual ; so that All True Corporate 
Organization rests upon this Basis of an Ultimated or 
Achieved Individuality of the Parts or Members ; and, 2. 
That, contrariwise, the Corporate Variety — as of the Several 
Units in the Sum, of the Several Objects in a Group, or of 
the infinitely numerous Individuals in Society — implies, and 
rests, as its Ground, upon a True Spiritual Unity or Co- 
ordination of these Parts or Members of the Sum, of the 
Group, or of Society itself, as a Whole, or of any smaller 
Consociation, as the Family, the Sect, or the Nation. 

760. The Spiritual Unity of the Parts or Minor Wholes in 
the Collective Unit or Major Whole, as of the Limbs or Mem- 
bers of the Body in the Main Trunk, or of the Members of 
Society in the Body of Society, in Subordination to the Social 
Pivot or Head, is, therefore, synonymous with Convergent 
Individuality ; and, contrariwise, the Constitution of the 
Individual Parts or Members into the most perfect Individual 
a rateness compatible with the possibility of their remaining 
Parts or Members, in true subordination to the Head, and in 



Ch. V.] INDIVIDUALITY AND UNITY. 485 

true service of the Main Body or Trunk, is the Legitimate 
Operation of Divergent Individuality in Society, (t. 47). 
"All things," says Swedenborg, mystically, " are most per- 
fect in proportion as they are most Distinctly One"— that is 
to say, in proportion as the Parts are most Completely Dif- 
ferentiated according to Function, and yet most harmoniously 
and completely adjusted to each other, and to their Pivot or 
Centre of Organization, in the Major Wholeness of the Total 
Organismus. This is also the "Infinite Variety in Unity" 
of Fourier, as the Type or Norm of the Constitution of all 
Things. In Schiller' s Letters, the Antithetical Relation of the 
State and the Individual is ably discussed in this sense. The 
Individuality of Warren means indifferently or confusedly 
either or both of these Varieties of the Principle, and is the 
Scientific Exponent of all Freedom. It is a magnificent Gen- 
eralization, but it lacks definiteness in Practical Application, 
or as a working instrument of Politico-Ethical Action (above 
and beyond its mere basic character), until the distinctions, 
which these Antithetical Designations (Convergent and Diver- 
gent) introduce, are superadded and noted. 

761. So it results that while the Individual Object or Per- 
son, the Individual Member of Society, for instance, is a 
Type of Singleness, of Unity, and of Unism, yet that the 
Numeeousness or Individualities witliin the Unity of So- 
ciety is the Duismus of Society as opposed to, or contrasted 
with, the Ideal and Spieitual Unity of Society, as the 
Unismus thereof. The Resulting Composity of these two is 
then the Teinismus. (This applies to Oeganized Society). 

762. It is the Individual (Member or Part) which alone 
manifests a Material Body. Society appears only in the Per- 
sons of its Members. The Spiritual Unity is unseen, because 
it is Spiritual ; in the sense that it is Sentimental and Ra- 
tional or Ideal ; although it may be represented by a Material 
Pivot, as in the person of the Monarch, the Priest, the Military 
Chief, or any other Leader of Organization and Movement. 



486 QNISM OF MATURE; DTJISH OF SCIENCE. [Cn. V. 

The Contrasted Oppositenesa in question reappears, tin 
fore, as : 

Tin: Antithetical Reflexion of Spirit and Matter. 

763. But Spirit and Matter are Abstractions until they are 
embodied In their two Worlds, respectively. The same Oppo- 
siteness of Presentation then recurs in a concrete way ; it is 
expressed in the Formula : 

Tue Antithetical Reflexion of tiie Spirit- World and 

the World of Matter. 

7G4. But what has been shown and inferred is still not the 
whole of the Complexity in this simplest of Domains, the 
Relation between Singulism and Pluralism, or between One 
and Two. Unit?/ or Oneness is everyichere, from the Primi- 
tive Unirersological Point of view, the Badge of Nature, and 
Duality or Twoness is equally the Badge of Science ; while jet, 
however, Nature coincides with Body, and so with Bodies or 
Individualized Peal Objects, and is apparently, therefore, 
Plural and Material ; and while Science coincides with the 
Unity of Law underlying the Manifestation, and is there- 
fore ostensibly Singuloid or Unismal, and also Spiritual or 
Invisible. These seem to be contradictory appreciations of 
the Subject, to those previously stated, and so in a sense they 
are ; "but the Solution is at hand, and is this : Nature does 
indeed consist of Numerous and Real Bodies and Phenomena 
of Bodies, and is, in that sense, Multifarious or Pluraloid ; 
but these Bodies and Phenomena are, as first presented, con- 
fused or indiscriminately poured together, (Lat. con, with, 
and / undo, to pour), and so made into One Undiscri ruinate 
Mass (Unismal). It is incipient Science which then comes to 
rescue, and Differentiates, Separates, or Dualizes and Dis- 
criminates, these Confused Objects and Phenomena. The first 
Btage of St lence is this merely distinct Observation which with- 
draws the Individual Objects and Phenomena from their 
Undistinguished Primitive Unity. So, on the contrary, Sci- 



Cn. V.J PRIMARY AND SECONDARY APPEARANCE. 487 

ence being inherently the Unity of Law is, nevertheless, func- 
tionally, and so in a Secondary Appearance, Plnraloid. From 
the Higher or Transcendental Universological Point of View, 
— that of Secondary Appearance,— it is true, then, that Nature 
is Duisnial, and Science is Unismal ; but ordinarily we speak 
from the lower Understanding of the Subject. 

765. So it is in Primary Appearance that Singulism presents 
itself as One only ; in Secondary Appearance it is Plural 
(Singuli) ; and it is in Primary Appearance that Pluralism 
presents itself as Plural or Diverse, while in Secondary Ap- 
pearance it is, from the Spiritual Unity of the Sum, Collective 
or Sino-uloid. There is then here a Compound Terminal 
Conversion into Opposites, (t. 84), and Convertible Iden- 
tity (t. 89). Secondary Appearance coincides with Inher- 
ence. It is the reverse of the Picture, still, however, obserxa- 
tionally considered. Appearance, of all Grades, has still to 
be contrasted with Eadical Inherence which is The Law of 
Being revealed by Ultimate Analysis ; that which is not 
Appearance at all, except to the Rational Faculty in Man. 
The Ostensible Multifariousness of Nature is a Secondary 
Appearance, contrasted icith the Primitive Confused Unity 
of Nature, and repeals, or echoes to, Science ; but it is still 
not Science in the Higher or Transcendental Sense of the 
Term, until the Underlying and Inherent Law of the 
Phenomena is discovered and demonstrated to the Reason. 
This last is the Basis of the Higher Spiritual Unity, the com- 
plete Consensus Animorum. ' 

766. It is because Primitive Appearance is related to Na- 
tural Unity, and Law, or the Secondary Aspect of Inherence, 
to Spiritual Unity ; and because, by Loyalty to the Do- 
minant of the Domain, (t. 523), Primism Leads or Governs 
in the Naturismus, and Secondism in the Scientismus, that 
Intuition, which cognizes Primary Natural Appearance, is in a 
Kind of Unity with Transcendental Science, or the last word 
of Scientific discovery, despite then Natural Antithesis. It is- 



488 TEMPORAL AND SPIKITUAL OOVKUNMENT. [Cn. V. 

again this harmony which opens the way to tlie reconciliation 

U easbn mes, 

767. A word farther is needed of explanation in regard to 
the two Fundamental Varieties of Inherence. Primary In- 
herence is the Unity of Individuals in the Group; and in 
Absolute Priority, it is the Union of the Parts and Properties, 
(treated herein as Subordinate Units\ around the Centering 
Principle or Soul, in the Constitution of the Single Unit, Ob- 
ject, or Individual. The Pivot of the Group, representing 
this Inherence, is the more Immediate and Ostensible Governor. 
It is allied with Comte's idea of the Temporal Government. 
It is the Over-Soul of the Transcendental Naturalist. In a Uni- 
versal Sense it is the God of Arbitrismal Theology (t. 48, 198). 

7G8. Secondary Inherence is the Unition, by Identity of 
Laic, of Groups into Series and Systems of Groups ; or of 
Special Domains into Domains-of-Comparison-bctween-Do- 
mains, (Transcendental). It is the Abstract Law here which 
functionates predominantly, instead of the Personal or Object- 
like Pivot, which last may still be interposed, however, by 
Subdominance or in a Secondary Sense. The Law first, and 
then the Subdominant Pivot under the Law, (Personal or Ob- 
ject-like), is then the less obvious, but it may be the more effec- 
tive Spiritual Governor. This is allied with Comte's idea of a 
Spiritual Government for Mankind, based on Science. It is that 
Inherent Universality of Law which is the Key-Note of Science, 
and of Transcendental Philosophy. Theologically, it is the 
Logos, or the God-Conception of Pure Rationalism. 

>. The Tertiary Inherence is the Composity and Recon- 
ciliation of the two preceding varieties. It is the Integration 
of the Temporalities and the Spiritualities of Being and of 
Society by virtue of a higher understanding of the nature of 
their Relationship. It is the Pantarchal Mgime in Govern- 
ment ; the God-Conception of a New Catholicity in Theology 
and Religion; the Reconciliative Harmony, in fine, in all 
t ! j ■ t Opposite Extremes. 



CHAPTER VI. 



Text. Form resumed, Symbolism of, in Freemasonry, 490, 542. Sex, 491. Egg-Structure, 491-493, 
49T. Globe, Cube, and Egg. 493-495, 547, 5 18: 567, 56S; 575-578: 583, 601, 616-61S. The Grand 
Ball or Globe of Space ; The Grand Trail or Track of Time, 496. Identity of Figure of the Ideal 
and of a Real "World, 498, 499, 512, 514, 517. Artistic Modification, 496. Typical Reproduction 
of the Subjective in the Objective World, 49S. Science of the Universe how possible, 499. 
Tri- dimensionality, do. General Abstract Discriminations oT Form,— Analogues of Something and 
Nothing : Two Positives and Two Negatives, 500-502, 504, 507-509. Feminismus and Masculis- 
mus ; The World— Female ; Man— Male ; The Masses Female, Government Male, 502, 503. The Uni- 
verse and "The Lord," do. An Octave of Octaves, 504. Musical Time, Rhythm, 505. Music and 
Oral Speech, 516. A new Principle in Philosophy, 50S. Loyaltt to the Dominant of the Do- 
main, 509. Heavy and Light Line Form, 510, 518. Point, Line, and Angle, 510, 522. Globe-Figure 
=Thing, Atom, Point, Great and Small, 511, 514, 517. Globe, in outline, a Circle, Type of Eternity, 
512, 513. Centers, Points, Circles, 514. Atom, Monad, Cell, Human Body, Soul, 515, 516, 51S, 519, 
530. Human Organismus, The Universe, 517. Identity of Type in Great and Small, 517. Station 
and Motion, 519, 5:0, 521. Fractions, Sections, do. Point, Dot, Individual : Unit ; Pluralitv and 
Society = Dots, do. Odd and Even Numbers and Forms, 520, 52S, 540, 541. Cardinal and Ordinal 
519, 521, 526, 537-539, 564-566. 

Addition, Subtraction, etc., 521, 522, 545-547. Hinging, 522, 620. Substance and Form of Form 
522-524. Zero and Nine. 524. Schemes of Numeration, 525. Integral and Fractional Forms and 
Numbers, Objective and Subjective, 5.9. Thought-line, Number Two, Straighrness, 530. Point 
Unity, Reality, 531. Punctative, Anthropoidule, 532. Terminal Conversion of Incipiency and 
Finality, 532, 533. Curve (Round), Straight, Line of Beauty, Nature, Science, Art 534-536 • 
Pathway, Vertebral Column, 537-539, 621. Ethics, Sociology, 513. Powers, 544, 549. Elements of 
Form, Increasing Complexity, 550-552. Architecture, Hierarchy, Rank, etc., 553. Us ism, Duism 
and Tbinism of Form, 554. Curves of different Curvature, 555. 

MoRpnoLOGY not Uniyeesology, 555. Millennial Sociology, 556, 557. Phrenology— Buchanan 
558-560 Universological, 561. Line, Surface, and Solid; Length, Breadth, Thickth ; Sacred Num- 
bers, Harmony, New Jerusalem, 562, 563, 566, 593-604, 593. Causes, Efficient and Final, 567. Man 
Form, Family, etc., 569-573. Physiology, Sociology, Pathology, 573. Nuptial Form, 576-579. Big- 
endians and Little-endians, 577. Cosmism, Anthropism, Nuptialism, 579-533. Point, Ontology, Ma- 
thematics, Logic, etc., 584-5S6. Minims of Form, 587, 5S3, 591. Two Grand Orders of General- 
ization, 583-590. Universology defined, 590. Straight, Square, and Cube, 591-601. Seriated 
Numbers, 602-604, 620, 621. Principle of Abridgment, 604-608. Trunk and Limbs, Hand- 
Bones, etc., 604-616. Typical Number 64, 606 ; Reduced to 32, 607. Typical Plan, Type Forms, 
etc., 604-619, 621. Numbers, resumed, 619. Interior and Exterior of the Unit, 620. Head-fetus, 
Caphalization, 621, 622. Decussation, 623. Absolute and Relative Form; Morphic Composition ; 
Figure Direction and Composition. 624. Arto-Philosophy, 625, 626.— Corate. The Frothinghams, 
" Vestiges of Civilization." James. Blood, Doherty, Wilkinson. Smith. 627-631. 

In Conclusion. Natural and Loqical Orders, resumed and defined. 631. Darwin, do. Concilia- 
tion of Contraries the Universal Type of Harmony. 632. Baptist, Quaker, and Atheist, do. 
Tub New Catholicity, THE GRAND RECONCILIATION, 632. 639. Catholics. Presbvterians, 
Methodists, do. The Future of Religion, " Infinite Variety in Unity"; Love from Contrast of 
Creeds; Harmony of Affinity, and Harmony of Contrast, 633, 635. The Largeness and Complex- 

39 



MOBPHOLOGT OOWTXNUm i Cu - VI 

Ityof TlieTnr Plan of Pie ial Evoloti All- 

Laportenei of tru. " ; « M : ' utl 'i in ■ 

iters— Dai vu. 

ir m it, 68ft Ths [nteUectoal I i ■"'* 

Ll Go. The Adult Age of Humanity, da 
. Jo. The Ptnak — what will have happened, 0J9. L.ave-Ukiiig by the 
air. 
Tihl s. N 16, r 509. 

of Diagrams. No*. 4T, 48, 40, Distribution of Egg-Shape, pp. 499, 493. Elaborated 

and Cobs, i No. 51, I gg resumed, 406 io., 48T. No. 53, Circle and 

54, do. elaborated, 515. No. 55, Dot and Point, 516. No. . r ,o, do. elaboj 
M Cefl, -! No.5T, Odd and Eren Form; Punctate and Unlets, " nictate, Liniate, and 

liBla-puneUte do., 524 No, 59, Morphio Analogues of Numerical Variation, r>-7. No. Co, Anthropoi- 
dule, L'rimitive Trace, etc., 68ft No. 81, Kl< •immtary Lines, Curve, Straight, Line of Beauty, 
ill and Ordinal Form in Human Figure, 533. No. 63, Cardinality, Ordinality. 
jj a td liven Form, How 541. No. 65, Addition a::d Subtraction. 

Numerical and Morphological Squares, 546. No. 67, Three Powers of Form, MS. No. 68, Point- 
Li. ,, n i Solidity, 549. No. 63, The same elaborated, 651. No. 70, Curve of the Horse's 
figure, 555. No 7i. Vertebral Series, 664, No. T2, do. elaborated, 588. No. 73, Family Group. 
669. No. 74, Male and Female Figure from I '<■ No. 15, Mathematics and Logic, illus- 
tnted,56& No.76.Oai 6 No. 77, Segmentation of the Cube, 600. No. 78, Mnaieal Os 
602. No. 70, The 4-quartering of the body, 605. No. SO, Typical Plan of Skeleton of the Hand. 
No. 81, Troop of E ind Individual, Head-fetus, 021. 

Commentary. Geometrical Form Scientic— the Measurer: Spirit of do., SOL Women as 
ereigns, 568. The term TMdtth defended, 512. Proper Basis of Numeration— Comte, Mill, Clancy, 
Harland— Mathematical results promised flrom D iv rsology, 525-0. Graded Development of the 
-irthian Principle of Beauty, 534. Universality of Anthropomorphology, 533-9. Sacred Num- 
bers, 3, 7. 12, especially, 541-646. Symbolism of Forms or Shapings, 551-2. Government as the 
Highest of Kb U.r. Lycargns, 579-88. Sciences which pertain to Man, Comte, Leiber, 591. 

Cuboid Point, 68a Confucius cited, do. Observational and Analytical Genkbalizatio.ns; Iu- 
dactfcm, Deduction; Analysis, Synthesis; Xecexsary and Universal Truths; The Two Orders; 
Buckle's definitions; his wail over failure- a true solution will neither fail nor be delayed: Con- 
fndne cited again, 690-601. Darwinian Theory stated, criticised, 613-14 Analogical Philosophy— 
George Field, 629-30. Logical Order, Logicismal Regime, etc., 636. Man and Woman compared in 
respect to do.. 

Annotation. Poetical citation— Spenser, 547. Do., Herbert, 575. Mill on Comte. commented on : 
Lew s cited ; claims of Comte for Positivism, and of Noyea for Christianity contrasted : Universology 
again stated— here on the side of the Theologians, Iutuitionists and Idealists; Iutegralism. what; 
5? 1-037. Cephalization— Dana, 682, 



770. We resume in the present Chapter the consideration 
of Form ; ascending merely to higher and more concrete Elab- 
orations of the Symbolism of the Subject. The Symbolism of 
Form, intuitionally prevised, has been the special Depository 
of the Institution of Free Masonry. Intellectually disco 

it is the Science of Universal Morphology, and the Central 
Domain of Scientific Anaior/y (t 905). 

771. Number, as representative of Entity or Thing, is Na- 
turoid or Philosophoid. Form, which furnishes the Rule and 



Ch. VI-J SEX ; EGG ; SUBSTANCE OR MATTER. 491 

the Square, is Scientoid or Echosophoid. As compared with 
each other, Number, as representative of Substance, is Femi- 
noid, and Form is Masculoid. 

772. To gain a farther entrance into this new Domain of 
Thought, let us recur to the question of Sex. This great dis- 
crimination really permeates all Being. It is recognized by 
the Scientific World, in a glimmering and indeterminate man- 
ner, lower down than the Vegetable ; quite distinctly in the 
Vegetable Kingdom ; but most clearly among Animals ; and 
in the full richness of its Material and Spiritual Significance, 
only as between Man and Woman. 

773. Every animal, or, at most, with the minimum of excep- 
tion, originates from an Egg. " Omne vivum ex ovo" (Every 
Living Tiling comes from an Egg). The Egg, in the midst of 
an infinite variety, has yet one general characteristic or typical 
shape — that which is indicated by the word Oval (Lat. ovum, 
plur. ova, an egg, eggs). The egg of the turtle is virtually 
round or globose ; that of some birds but little removed from 
that type ; that of other birds more elongated or distinctly 
Oval. The Egg of the common domestic hen may be taken as 
the standard shape of an Egg, as that with which man is most 
familiar, and to which his thoughts of an Egg ordinarily recur. 

774. The Egg everywhere originates with, and is character- 
istic of, the Female Animal. It repeats the Seed of the Vege- 
table and the Atom of the Mineral. It is the Epitome of the 
Female, and of Substance or Matter. It is therefore ISTa- 
turoid and Philosophoid. It is the Storehouse of the Mate- 
rials of all Future Constructions unimpregnated (at first) by 
the Spiritual or Formative influence of the Male Principle — 
that which is subsequently to introduce specific Limitations 
or Featuring among these primitive Materials (Practical 
Creation). The Contents of the Egg are the Posita-lSTegative 
Mass (receptive of the Creative Act). The Yolk is the Posi- 
tive, and the White the Negative Content. In the Human 
Female the Eggs are very small. They are called Ova, and 



4U2 



ELEMENTS OF THE TYPICAL EGG. 



[CJI. VI. 



the Sacs or Organs that contain them, are called Ovaries 
(c. 1-44, t 136; t 553, 000). 

775. It is then, and for these reasons, the Outline and Mid- 
line of the Typical Egg, that of the Hen, with which we are 
now concerned, as illustrative in this more Concrete Depart- 
ment of Form of the most important Principles, the Prima 
Capita or First Heads of Being. The Domain itself is Femi- 
noid. Form which is a Masculoid Element is herein present, 
therefore, only in a Subdominant or Obscure way, which it 
requires the keenest observation rightly to analyze into its 
component elements. The following Diagram exhibits the 
Egg in its Ideal Mathematical Constitution in respect to its 
Outline, and to the Interior General Plan of its Construction 
or General Form, a little more fully (Dia. No. 28, t. 596) : 

Diagram No. 47. 




776. This Diagram then dissolves by Morphic Analysis into 
the Three Elementary Shapes or Head Forms, exhibited in 
the following Diagram : 



Diagram No. 48. 



1. General Outline. 
Naturoid. 



2. Exact Segmentation. 
Scientoid. 



3. Plasmal and Complete 
Form. Artoid. 




y y 


X / 




/ 




/ 




Ch. VI.] 



HEAD-TYPES 0E ELABORISMTTS. 



493 



777. Of the first of these Varieties of (Concrete) Elementary 
Form — the General Outline allied with Nature — there is an 
important Subdivision, as shown below. The Roundness is 
disengaged from the Moulding or Art-Line of Compromise 
which encompasses the Egg-Figure (t. 775). 



Diagram No. 49. 



1. Planetary. 



2. Orbital. 





778. The Globe, freed, as in the last preceding Diagram, 
from every appendage, — but there represented superficially, 
or in Outline, by a Circle, — and the Cube, taken from the 
Interior of the preceding Diagram, (No. 48), are the two Grand 
Symbolic Head-Types of all Elaborate Form : — the Former 
Unismal and Naturoid ; the Latter Duismal and Scientoid. 
They are brought prominently together for comparative in- 
spection in the following Diagram : 



Diagram !N"o. 50, 

Type of Unity — Unismal; Naturoid. Type of Exactitude — Duismal; Scientoid. 
Symbol of Elaborated Nature. Symbol of Elaborated Science. 





si:*, m i:\iaii- >\ OF THE GLOBE. [Cn. VI. 

i. The Generation of the Cube from the Globe, and the 
[uent interblending of these Two Forms in the Form of 
the Egg, are rationally accounted for, as follows: 

Let a Globe be cut through the Centre by three Plane* 

i ' right angli s with each other. This is the Simplest or most 
Elementary Complete Segmentation of the Globe. This ad- 
justment of the planes is demanded by the operation of a 
Principle heretofore introduced and formalized; namely, 
Tendency to Equation (t 535). 

780. The resulting figures from this Segmentation are Eight 
Incipient Cubes, each having a Solid Angle at the Cen- 
tre of the Globe. 

781. By the Incipiency of these Cubes is meant that, in 
consequence of the roundness of the Surface of the Globe, the 
radical Straightness, Squareness, and Equality, which are 
impressed upon the Inner Lines and Surfaces of the Eight 
Segments are not actually carried out on the obverse side of 
the Segments, which, with each of them, is a Portion of the 
Surface of the Globe. The completion of each Cube may be 
effected ideally, or by inference, as indicated by the dotted 
lines in the Diagram below ; and the doing of this is a natural 
tendency called up and justified by the principle above men- 
tioned, — that of Tendency to Equation. 

782. Two only of the dividing Planes can be conveniently 
indicated on paper by Diametrical Lines or Axes (Diami- 
trits). The Third, lying on, or parallel to, the level face of 
the sheet or page, must be imagined. 

783. Of the Eight Cubes thus begotten of this Elementary 
Segmentation of the Globe-Figure, any one maybe selected 
and made typical, to enter by blending- with-the-primitive- 
globe-figure, into the composition of the Ovoid; while, in 
compensation, and for other uses too recondite for our present 
purpose, the Seven are chosen, and the one is rejected, 

784. It is by then casting a Modulating Line of Compro- 
' ■(- or General Conformity, (Plastic, Artistic), around both 



Ch. VI.] 



ELABOEISMAL TTISTVERSALS. 



495 



the Globe and the Selected and Included Cube, that the Trinis- 
mal Interblending of the two in a higher form is exhibited, 
and the Egg-Form revealed as the type of that Trinism. The 
Principle of Artistic Modification (t. 515) is involved in 
these changes. With the preceding explanations the follow- 
ing Diagram, pre-eminent among the illustrative diagrams of 
Universology, will be readily intelligible : 

V 
Diagra m N" o . 5 1. 




785. In accordance with the indications of Analogy now 
established, it will be made gradually to appear that the 
whole Domain of Philosophy is subdivided into Departments 
which correspond with, and are exactly symbolized by, the 
different aspects of the form of the Egg. The Egg being the Em- 
bryonism or First-Principle-Domain within the Feminismus ; 
Feminism being Naturism, and Katurism, Philosophism. In 
other words, the forms so embodied in the Egg are the Univer- 
sals of Elaborated Form ; and Philosophy deals with First Prin- 
ciples of the kind, which are Unitersals in a sense analogous 
with the Elaborate ; The Absolute, the Domain par excellence of 
Philosophy, being an Abstract of Real Being, as the Relative, 



400 GLOBOSITY OF Tin: r.\ivi-:i:- [Ch. VI 

the Domain of Echosophy, is so of Ideal Relations. More 
directly, however, the Varieties of Egg-Form relate to the Real 
Universe as sneh, and to what may be railed the Natural His- 
tory and Natural Science of the Universe at large. 

I, The Principle by which the sharp differences of Primi- 
tive Plans and Discriminations are compromised and blended 
and toned down, in the ultimate finish and perfection of things, 
— as, for example, by the enclosing Outline of the Egg, unit- 
ing and blending the Globo with the Cube, — is, as just stated, 
(t 784), Artistic Modification. 

787. The reader is already partially familiarized with the 
assumption of a Globe, Ball, or Planetary Body, as the Type 
of the Natural Universe in Space. This idea must now be 
expanded, and somewhat more fully justified, as well as the 
related idea of the Orbital Track, or Tail, or Trail, of the 
Planet, as the Analogue of the Procedure of tlie Universe of 
Affairs in Time, or as the Order of Providence, or the On- 
Going of Events (Dia. No. 45, t. 670). 

788. The Universe conceived of as stationary, or in a state 
of rest, fills a given Space, which Given Space has assigned 
to it, by a necessary Law of TJwught, a certain definite 
Form, — that of a Sphere or Globe. Conceived as undergoing 
successive changes of State, this Grand Universal Globe of 
Space seems, at each new Period or Instant of Time, to occupy 
a different Position (within, as it were, notwithstanding this 
Paradox, a still larger Extension of Space) ; to have pro- 
gressed, in other words, along a pathway of development ; and 
to have taken successive steps also through another species of 
Negative Medium, which we call Duration or Time. Hence 
it is that Space corresponds with* Station or Pest, and Time 
with Motion or Progression (Table 10, t. 144, t. 220, 672). 

789. Let any one attempt to think of the Universe at Large 
as to its Material Extension in Space, and if he posit his 
own mind centrally, as an abstract Potency of thinking 
with equal facility in all direction, the Universe will keces- 



i 



Cr - vl j OVALITY OF THE UNIVEESE. 407 

saeily assume in Ms thought the Form of a Globe, of ap- 
parently infinite dimensions ; for since Ms imagination 
will go outward in every direction, and since there is nothing 
to prompt it to go farther in any one direction than in all 
other directions, it follows that, at whatsoever distance the 
Imagination may rest, and give over the hopeless effort to 
grasp the Infinite of Extension, it will rest at the same 
Distance outwaed, upon each of the diveeging Radii ; 
hence, the resulting figure can be nothing else but an exact 
Globe. x 

790. But concretely, the Observer, while positioned at the 
Centre of this Globe-like Universe, is also positioned precisely 
at the inner Angle of each of the Eight Cubes into which the 
three Elementary Planes of Existence segmentize this Huge 
Globe (t. 780) ; and as the actual powers of the Observer are so 
limited as to compel him to think in some single direction out- 
ward, in preponderance over other directions, he most naturally 
looks or thinks diagonally through some one of these Cubes, 
and the resulting figure is then, by Aetistic Modification, 
the Egg Form, interblending the Globose Figure rendered by 
the abstract Conception previously stated. God only is sym- 
bolized by a single All-Seeing Eye, and is the only Being 
with whom, therefore, the Globe or Circle is the Typical Form 
of Perfection. The following Diagram will add to, and com- 
plete, the illustration : 

Diagram No . 52. 




498 S U B JECT REFLECTED IX OBJECT. [Ctt VI 

II. It is thus that the Conception of the Static Universe in 

.—and, in miniature, and as typical of it, that of the 

rie Planet with iteCentered Inhabitant and Observer,— aa a 

vand of Being, is Typical of the combination of th< i Head- 

-ms } the Globe and the Cube in the Egg | ; and typical, by 81b- 
other Analogy, of the Head-Peixctples of all Bi ing. These, by 
re-inversion from the Logical to the Natural Order, would be 
more properly denominated the Oroundr-YornxB and Ground- 
Principles of Things. In German, Grund-sdtze, Ground Sets or 

i tings, or Positings, is the word which signifies Principles. 

792. The Student, beginning to think upon so vast a sub- 
■t as the Science of the Universe, cannot but be struclc by 

the circumstance of an exact conformity in shape or figure 
between the great planetary bodies — Suns, Planets, and Stars, 
each of ichich, as well as the Universe at Large, is called a 
World — and the ideal conception of the shape or figure of the 
whole Universe or World of Matter and Space as it rests, by 
a Necessary Law of Thought, in 7iis own imagination. 

793. This conformity of shape between a Pure Abstract 
Ideal, —a Metaphysical Conception of the Universe imposed on 
the Mind by the Logic of its own Operations, — and that of a 
Real Concrete Tiling, also a limited World of Matter, results 
from, and illustrates, a Fundamental Principle of Universol- 
ogy, which may now be formalized in these words : 

The Typical Reproduction of the Subjective in the 

Objective YTorld. 

794. By this is meant that Nature, or the Real World, is, 
so to speak, built up on the plan of repeating in the real 
form, — that is to say, in some Positive? Creation, some 
Actual Thing, or some Department of the Concrete Universe, — 
each primitive Metaphysical Element, and each Operation 
of the N] vry Laws of Thought, so that every Object 
in Nature becomes the Reflect and Type, or Counterpart, 
of some Phenomenon of Conception in the Mind. 



Ch. VI.] CONGKUITY OF MATTES AXD LAW. 499 

795. It is iii accordance with this Principle, — The Typical 
Eepeoductio^ of the Subjective i^ the Objective 
Woele, — that the Planet, or other Celestial Body, repeats, in 
its conformation, the Ideal of the Entire Universe of Matter 
and Space; and from the operation of this Law we may 
infer inversely, that the Total, Real Universe of Matter and 
Space — if limits be assigned to it at all— is Globular in form. 
It is in accordance with the same principle, and is another 
illustration of its operation, that Matter repeats, in a real con- 
crete way, the Prime Metaphysical Element, Something ; and 
that Space repeats the Antipodal Element, Nothing. 

796. From this we may also authorize the expectation, which 
will be verified as we proceed, that all the other Prime Ele- 
ments of Being : — Motion and Station, Matter and Mind, Sub- 
stance and Limitation, and the Combinations of these, and all 
their relations as Aspects of Being — will have special depart- 
ments of the Beat or Concrete Universe, corresponding with, 
or analogous with, themselves. 

797. This Echo or Repetitive Relation between the Abstract 
and the Concrete, between the Metaphysical and the Physical, 
between Mind and Matter, is what renders a Science of the 
Universe possible. It lies at the foundation of the Unity of 
System in Nature or the Universe, and of that Grand Scheme 
of Correspondences or Universal Analogy in all Spheres of 
Being, which has, in all time, been dreamed of, and assumed, 
by the Poets, and suspected by all the great Thinkers, but 
which is now for the first time discoveeed as Science, 
and being specifically demonstrated. "The congruities of 
Material Forms to the Laws of the Soul are divine allure- 
ments,'^— Swinton) ; but hitherto these congruities have been 
intuited, merely, and never scientifically proven to exist. 

798. But while the Globe, the Cube, and the Solid Ovoid, 
with a definite Solidity given them by their Tri-Dimensional- 
ity, are the First Heads of Form in the Concrete Aspect of the 
Subject in which we are now considering them, there remain 



GOO PUM OB VACl'AL, AM) PLEXAL, FOBM. [Cu. VI. 

some other Discriminations, of a purely Abstract Order, which 
should still precede and take rank above them ; Discrimina- 
tions which lie, indeed, at the Opposite or Occult End of the 
Long line of Morphio Development. 

799. To these New Abstract Discriminations I shall, for a 
moment, direct the thoughts of the reader. From them we 
shall then return gradually to those Concrete or Elaborate 
Views of Form with which, we have been dealing hitherto in 
the present Chapter. 

800. In this regressive search after the most general Ab- 
stract Discriminations of Form, let us attend more carefully 
to that one among them which repeats the Something and the 

thing ; or the 1 = All and Zero (0) ; or Mqttcr as the Con- 
tent of Space, and Space as the Continent of Matter, — the 
Negative or Vacual Hemisphere or Factor of Substance. 

801. This Discrimination we find, 1. In that Variety of Form 
which is infilled with a Plenum or Content ; — Form as the 
Outline of some Actual Substance ; — for the Analogue of the 
Something ; and, 2. Pure Form, or that which is vacant of 
any actual content, — an Outline made in Pure Space by the 
imagination, — as the Analogue of the Nothing (and of its Ana- 
logues, among which is Space itself as the Negative Counter- 
part of Positive Substance), (t. 550, 573, 574). 

802. But it is very important here to observe that by a De- 
cussation or Terminal Conversion into Opposite*, like 
the changing of position by the partners in a dance, — Pure 
Form, which is thus repetitively the Analogue of the Substan- 
cire Nothing, (Non-Substance), and which is itself, from the 
Sub stan cite point of xiew, a mere Nothing, is, nevertheless, 

Morphic Something ; that is to say, it is the Positive 
Department^ Factor, Element, or Principle, of the Domain of 
Form in the Pure Abstractness of that term ; and, on the con- 
trary, Plenal Form — that which conforms to an actual 
Content, as Planet-form, Tree-form, Human-form, etc., and 
which is therefore governed in its features by this actuality — 



Ch. VI.] BI-COMPOUND POSITA-NEGATISM. 501 

is the Negative Department or Principle of Form properly so 
called. This becomes obvious if we reflect that Pure or Sci- 
entic Form is predominantly Geometrical Form ; and that 
Geometrical Form is that which is governing in the Total 
Morphic Domain ; and that consequently Plenal, which is at 
the same time Natural Form, is subordinate, less important, 
or Negatoid, in this Domain, c. 1. In other words ; Tliere are 
Two Positives and Two Negatives in all the Universal 
and Particular Distributions of Being. This Fundamental 
Discrimination is then Fourfold, not Twofold merely ; Bi- 
Compound, and not merely Compound ; again, these two Sets 
of terms, with what they signify, are Antithetically related 
to each other; whatsoever is Naturo-Positive is Sciento- 
Negalive, and vice versa. This Complexity is strikingly 
illustrated in the relationship between Galvanic Electricity 
and Chemistry. The 'Electro-Positive Pole of the Battery 
is allied with the Electro-Negative Chemical Substance, 
and the Electro- Negative Pole with the Electro-Pw- 
tive Substance. The Electrical Polarity is Sctentic 
or Masculoid ; and Material Substance, the Domain or 
Subject-Matter of Chemistry, is Naturic or Feminoid. 
It is obvious, therefore, how futile and deceptive is the mere 
distinction into Positive and Negative, for any purpose 



Commentary, t. 802. 1. Geometrical Form, (t. 600), here assumed by 
Science to represent all Pure Form, is Scientic or Scientoid Form, and from its 
exactitude is first the actual, and then the symbolic Measurer of all other Kinds 
of Form. Plenal Form is Naturic or Naturoid, and is that which is observed, as 
actually existent in Nature, by the Artist. Merely to copy this Naturoid Form 
from Nature is, however, the very lowest style of Art. It is when Geometrical 
Form (as in Architectural and Mechanical Drawing) or the Spirit of that Form, 
as the ideal lines of beauty seen in the imagination of the real artist, and ex- 
pressed in free hand drawing, are posited as basis beneath the actual forms 
seen in Nature, that we arise to the Artoid Expression of Form. When the 
drawing is actually Geometrical, it is, from the artistic point of view, lower 
in rank. On the contrary, from the scientific point of view, it is then highest 
in rank, as more truly adjusted and adjusting. 



002 MATTER + MHTO ; KIND + MATTER. [Cn. VI. 

of exhaustive Philosophical reasoning, until it first be known 
whether we are speaking from the Natural, (that is the Philo- 
sophical », Standpoint; or, inversely, and reflectively, from the 
Standpoint of Objective Science. 

803. Hut we are not at the end, yet, of this Complexity. 
More closely considered, we perceive that both the Electricity 
and the Chemistry are within the Domain of Matter, as con- 
trasted with the Domain of Mind ; and it is Hatter, or tlie 
Matin' ism us, (with its Subdomlnance of Mind as the Im- 
manent Nan -Explicated Reason lying hid in the Nature of 
Tilings), which is the True Feminismus, in the Total Universe 
of Being ; white It Is Mind explicitly Evolved into Self- 
Consciousness and Virile Power, (wltlt Its Subdomlnance 
of Ether i al and Material Envelopment), tohich is the True 
Masoulismus in the Same Total Universe. In other words, 
The World is Feminine, and Man is Masculine, in the Grand 
Cosmical Marriage of Being (t. 1). The World, as Universal 
Cosmos, contrasted with Man, (the Entire Race), is then re- 
peated in a finer Involution of Analogy, (t. 101), wholly within 
the Human Race, by "The Masses of Mankind," "the 
Common Herd," (Materialistic), as against "the Men of 
Mind," "the Elite of Humanity," the True Governors of the 
Race, (Idealistic, Transcendental). The Mass of the People, 
or in short, the People, is, in other words, Feminoid, and the 
Government Masculoid. The Government, then, in turn, 
pivots upon the Single Individual who is the Head of it, as 
Monarch, President, or Chief ; and it is He who is symbol- 
ically Masculine, or the Lord, as contrasted with the Whole 
Mass of his Subjects, CLat. sub, under, and jcctus, thrown). 
Such a Personal Pivot of the Whole Rational Universe with 
7/ is and Us Footstool in the Material Cosmos, and whether as 
a Real or as a purely Ideal Being, is God or "The Lord," of 
Theology. The Elite of Humanity in the same Theological 
sense, but now in the Subject-relation to the Lord, is the 
Church. It is in accordance with this Symbolism that Christ, 



Ch. VI.] "THE AFFECTIONS OF MATTER." 503 

as God, or the Lord, is impersonated, in Tlie Revelations, as 
a Bridegroom, and The Church as His Bride. Such is the 
Intuitional Prevision of Underlying Scientific Verities destined, 
from the first, to be finally revealed to the Understanding, c. 1. 
804. It results from what precedes that the Trace of Mascu- 
lism and Feminism above discovered and pointed out, (t. 802), 
as between Electricity and Chemistry proper, or the Mass of 
material Substance operated upon, pertains to a Subdivi- 
sional Aspect of the Feminine Half of the Total Creation ; 
that is to say, to Matter exclusively, (or in Preponderance). 
We have before us, in this connection, 1. Matter, {The Chem- 
istry) ; and, 2. The Affections of Matter, (The Elec- 
tricity). Gove has employed this term, " The Affections of 
Matter," to denote Light, Heat Electricitv, Magnetism, and 
Motion, — the Various Correlated Manifestations of Force. 
Matter (the Chemistry) is then essentially or inherently Femi- 
noid, and the Affections of Matter (here as Galvanic Electri- 
city) are essentially or inherently Masculoid ; both precisely 
as Feminine and Masculine Traits are found in the Woman, 
(or the Man), individually. But by a new Complexity, a 
legitimate operation of the Principle of The Antithetical 
Reflexion of Inherence and Appearance, and of Form 
and Function (t. 754) ; and by Loyalty to the Domi- 
nant of the Domain (t. 523), Matter functionates in this 
Material Domain, (The Materiismus), as Masculoid, that is to 
say, as of governing prominence and importance, (as, among 
Amazons, Feminism is Supreme) ; and the Affections of Matter 



Commentary, t. 803. 1. By the Principles of Inexptjgnabtlity, (t. 226), 
Mere Preponderance, (t. 526), and Overlapping, (t. 527), it may happen 
that the Pivotal Personage of Society should be a Woman, as in the case of 
Maria Theresa of Austria, Catherine of Russia, Elizabeth of England, and other 
great Women who have reversed the ordinary drift of History in this respect. 
Such exceptions will become more common with the higher general develop- 
ment of the Sex, without disturbance to the Fundamental Principles of the 
Dominant Law of Evolution as expounded in the Text. 



KBOHAHIZnra i >BM OF HAKMoNY. [Cu. VI. 

fa, L, that is to say, as Subordinat 

/; while nevertheless it is the Affections of >1 
lit. Electricity, etc., whicli Coincide with Mind, the 
true Masculism of the Universe, (c 12, 20, 24, t. 503). 

[t lias appealed in the beginning of this discussion 
t. 802 that the Echoes of Something and Nothing, or of 
IV and Negative Being and Principle, are Fourfold, and 

n->t merely Twofold, while still we were confining oui 
wholly within the Domain of Matter. It will now be readily 
apprehended that even this enlarged Number is again doubl 
when we extend our held of Observation, and include the Do- 
main of Mind. This happens necessarily, by virtue of the 
>f Analogy universally, and especially as between Mat- 
ter and Mind. There is that within the Mind which cor- 
responds to Matter, and that which corresponds to the Affec- 
Mans q r; and icithin each of these a Positive and a 

jft . jut. two Sets of Posita-Negatism then 

Antithetically aeeaxged with eespect to each otii: 

in the case of Electricity and Chemistry. Precisely how 
all this happens it would require too much space to expound 
at this point. The Subject will recur elsewhere in connection 
with the Science of Mind. 
80G. There remains only one point further to be noticed 
re upon this Subject. It is this: We have now assembled 
under the focus of our critical attention, a full Octave, (8), of 
Fundamental Aspects of Being derived from, and related to, 

! Primitive Philosophoid Discrimination into Positive and 
Negative, they derived, in turn, from the Quasi-Entities, Some- 
thing and Nothing. By a Continuous Involution of Analogies, 
this Octave of Discriminations is augmented to an C of 

< / / ' v, as on the Keyboard of the Piano. By Intercalation 
of Finer Analogues,— Analogies of the Semi-tones.— the Eight 
DL - are earned up numerically to the Twi 

Chromatic and the Twenty-Four Enharmonic Notes; so that 
the Keyboard, or Mechanizing Platform of Music, echoes 



CH.VL] TIME AND TUNE. 505 

precisely to the Mechanizing Keyboard. or Platform of all 
Concrete Existence. This perception vaguely entertained was 
the basis of Fourier's profound intuition, that in the Distribu- 
tion of the Harmonies of Music is the Key to the exact Under- 
standing of All Harmonies whatsoever in all Spheres ; reach- 
ing down to the Primitive Distributions of Being itself, and 
thence, re-ascending, in traceable Order, and Seriated Succes- 
sion, through every Domain. The field of Enquiry so opened 
is immense ; ample to enlist the labors of Millions of Thinkers 
in the Coming Ages. A glimpse of the Method and the Possi- 
bility must suffice for the present. Time in Music, with its 
Divisions of the Minim, into Semi-Breves, Crotchets, Quavers, 
etc., is the Scientoid Hemisphere of Harmony, as Tune is the 
Naturoid or Philosophoid. It has its basis in One, Two, 
(Unism and Duism), as the Tune-Department of Harmony 
has its basis in One, Zero, (or Something and Nothing, or 
Sound and Silence). From the Philosophoid point of view 
the Whole Universe is wrought out from the Primitive Some- 
thing and Nothing, (1 = All and Zero) ; from the Scientic 
point of view the Whole Universe is wrought out from the 
Significant Head-Numbers One and Two ; and finally, from 
the Sciento-Philosophic point of view, the One = All of the 
First Couple of terms is identified or found to coincide with 
the One of the Second Couple, and the Zero (0) of the First 
Couple (as denying, and hence Exclusive and Separative), 
is identified or found to coincide with the Two of the Second 
Couple ; and thus, finally, Philosophy and Science are 
brought under the operation of the same Law. 

807. By Tme, in respect to Music, is meant Rhythm or the 
Rhythmical Department of Music, a Subdivision of the Mu- 
sical Domain, as the Whole Musical Domain is itself Sub- 
divisional of Speech or Utteeance. Music is the Steain or 
Unified Extension of Utterance, like a Skull ultimating in 
the Nose with its Sonorous Twang, and is, thence, as a whole, 
the Analogue of Space, while Oral Speech or Aeticulation, 
40 



50G MUSIC AND OBAL SPEECH. [Cn.VL 

(Littie-Jointing, Lat ArUcvlus, a little joint), Seriated Ut- 
mce, like a Vertebral Column, is the Analogue of Time. 
Music is therefore the Fixed Strain, and hence the Stahsm 
of Speech, related to the Head ; and Oral Speech the Flux or 
Fltu ncy of Speech, (Successivity), related to the Trunk— ("by 
Analogy). This is, however, Repetitive Analogy, or Coinci- 
dence. The Tendential Analogy or Correlation is just the 
Opposite ; Oral Speech being the Adaptation to the Expi 
sion of the Thoughts of the Understanding which relate 
analogically to the Head, and Music being the Adaptation to 
the Expression of the Voluptuousness of Feeling which relates 
to the Body or Trunk (t 31, c. 12, t. 503). In speaking, 
therefore, above of Musical Time (Rhythm) as the Analogue 
of Time (t. 807) there is the same inaccuracy as there is with 
Swedenborg and Tulk when they make Time to correspond 
with Wisdom and Thought, and Space with Feeling, (c. 12-38, 
t 503). That idea is true, only token we are speaking of the 
Space-lilie Subdivision of Total Being as if it loeretheWliole, 
and Subdividing it into its Secondary Analogues of Thought 
and Feeling, which contradict the larger and all-embracing 
Distribution of the Subject. In accordance with this larger 
Distribution, it is the Whole Musical Domain which answers 
tendentially to Love or Feeling, and repetitively to Space, 
and the Whole of the Oral Speech-Domain which answers 
tendentially to Wisdom, or Thought, while yet repetitively 
to Time. Oral Speech is the Back-bone of Utterance or Lan- 
guage upholding the Head. Music is the Faced and Featured 
Head of the same Domain resting on Oral Speech as its Basis 
and Support. (1). 

808. This curious but exceedingly significant change of 
relative character— in passing from the Subdivisions of Form 
viewed from the Standpoint of Substance, to the Subdivisions 
of Form viewed from its own proper Standpoint, as Abstract ;— 



(1) Sec ■ Language a Type of the Universe," by 8. P. A., in the Continental Monthly for June, ISte. 



Ch. VI.] TEMPIC AND SPACIC ANNIHILATION. 507 

is accounted for as follows : Form is, in itself, a Pure, Ab- 
stract, Eational Conception, and is, therefore, — from the Sub- 
stantive, which is the Naturo- Positive Point of view, — itself a 
Pure Nothing. For example, a Point, the First Element of 
Form, is defined as being without length, breadth, or thick- 
ness ; and the Line, the Second Element of Form, as being 
without breadth or thickness. Now such Entities are, — to the 
sensuous perception, or to that faculty of the Mind which ob- 
serves externally, — an absolute Nothingness. On the other 
hand, to the Pure Reason and Understanding, — Elements of 
Mind which are analogous loith Form, or which repeat Form, 
with its Points and Lines and other phases of Limitation, with- 
in the Mind, — these purely Abstract Entities — whether con- 
ceived as existing in Matter or in Mind — are the only true 
Something, the Whole of all Positive, Self -Existent, and Ab- 
solute Being, the Law- or Logos-Element whence the common 
and unreal appearances of Substance proceed (c. 34, t. 503). 

809. From the Rational or Logical Point of view, therefore, 
or in the Logical Order of the Conception of Creation or De- 
velopment, the Substantive or Naturo-Positive or Sensuous 
Phenomenal Department of Being is itself reducible to pure 
Nonentity, or, at the most, to a relative and contingent or 
merely seeming Existence. 

810. In a somewhat similar manner there is a reduction to 
Nonentity of the apparently real World, effected theologically, 
in respect to Evolution in Time, by placing God, or the Logos- 
Conception, back of the Visible Creation, as a First Cause and 
absolute Fountain of Being. The same Subordination, ending 
on the Annihilation of the Natural World, is effected meta- 
physically, and in respect, as it were, to Existence in Space, 
by the Transcendental Philosophy, of which E>gel is the 
culmination, as previously defined, (t. 114). With him the 
Lineation or Limitation of Being, the Logos-Element ab- 
stractly, not personally, is the Totality of Real Being. Sweden- 



50S POSITIVES AND [Cn. VL 

boig is intermediate between the Ordinary Theology and the 
Pure Abstiactaess of Hegelianism, 

811. // results, from what precedes, that the simple terms 
Positive and Negative have no true scientific validity, for 
the want of sufficient definiteness of meaning. The Naturo- 
Positive is the Sciento-Negative, {Logical, Rational); and 
inversely, the Naturo-Negative is the Sctento-Positive. 
The whole Department of Being which is occupied by Pure or 
Exact Science is, from the Natural, Observational, or Sensuous 
point of view, a Domain of Pure Nothings. The Arena of 
this Ideal Branch of Being is, in the first place, Pure Space 
or Boundless Vacuity ; and, secondly, the Discriminations in- 
troduced into it by the Reason and the Logical Understand- 
ing, as Points, Lines, and Planes. These last are then equally, 
from this point of view, Pure Nothings ; while from the Ra- 
tional or Scientific point of view, — endorsed by Faith which 
belongs in conjunction with Knowledge, (t. 17), — this is the 
only Positive Domain, so much so that Positivism is the 
pre-eminent boast of Science. 

812. It would seem to be the last and decisive word of Uni- 
versology and Integral Philosophy upon this Subject, that 
these very Discriminations themselves, between the Sensuous 
Perception and the Highest Rational Conception of things, are 
alike indispensable to each other, in order to the Constitution 
of any Real Being or Existence whatsoever; that, in other 
words, they are Aspects merely of the Totality of Being, and 
not different and wholly independent Entities. While these 
and other similar Metaphysical Discriminations are real and 
eminently important as Discriminations, the distinct Percep- 
tion that this and all Analogous differences are Aspectual, and 
not Entical, will, it is thought, introduce a new Principle into 
all our future Philosophizing, (c. 21, t. 267, t. 000 ). 

813. Another important Principle connected with this Solu- 
tion is the fact that : In the Subdivisions of any Domain, that 
One of the Two (or More) Halves (or Parts) which has in it the 



Ch. yi.j loyalty, dominant, sub-dominant. 509 

most of tlie Principle which characterizes the Domain as a 
Whole, or which, in other words, is the Dominant, or, as it 
were, the Kingly or Royal Division, takes the lead or governs 
within that larger Domain which is so subdivided, and the 
other Divisions are subordinate, and, as it were, loyal to it. 
This somewhat complex but important idea is an instance of 
what has been previously expounded, and which was then 
consigned to the the Formula : Loyalty to the Dominant 
of the Domain (t. 523). 

814. The illustration of this Principle is found in the case 
before us, in the fact, that within the Natural and Sensuous 
Domain of Being — the Naturismus, — the Subdivision Some- 
thing, which is more Sensuous and Palpable than the Noth- 
ing, takes the lead, and is Positive or Governing ; while within 
the Rational and Logical Domain — the Scientismus, — it is 
Pure Form, or that which approaches most nearly to what 
from the Natural point of view is Pure Nothingness, which 
takes the lead over Plenal Form, notwithstanding the fact that 
this last, by association with Substance, has in it a shade more 
of Palpable Seeming. The Sub-Dominant or less leading 
members of each Partnership are then frequently omitted from 
mention, and the Entirety of the Department represented, in 
either case, by the Dominant Subdivision — to which the others 
then accede or are Loyal. It is in this manner that the other- 
wise Fourfold Discrimination — Something and Nothing in 
Plenal Form and Pure Form respectively,— is abridged and 
reduced to the simple naming of the terms Substance and Form, 
while there is at the same time a scalene, skewed, or diagonal 
direction given to the New, Abridged, and Concrete, Classifica- 
tion as illustrated in the following Table : 

TABLE 45. 
NOTHING* Naturo-Negative. Pure Form. Sciento-Positive = FORM. 



Co tici 



SOMETHING. Naturo-Positive = SUBSTANCE. Plenal Form. Sciento-Negativc. 



r>10 RESUME OF VARIETIES OF FOBM. [Ch. VI. 

816. Plena] Form Is allied with the Abstract-Concrete of 
Echosophy (t 574 . Puke Form is graphically or dia* 
grammatically represented by Light Lines, tending, as far as 
may be, to Absolute Thinness. Plenal Form, associated 
with Substance, is then analogically represented by Thick or 
Hi '// Lines, which arc also suggestive of the conception of 
Object or Thing, or of the Concrete World as contrasted with 
Abstract. Indeterminate Form is analogically repre- 
B rated by Broken and Confused Line or Assemblage of 
Lines, crooked and interlocked in all various directions — a 
Chaos of Limitation, (t. 509). This Chaos of Limitation made 
of light or thin Lines, is the Analogue of the Naturo-Negative 
Chaos of speculative ideas, as in the Hindoo Philosophy 
previously so characterized, (t. 87, 88). A similar Chaos of 
Limitation made of heavy or thick Lines is the Analogue of 
the Naturo-Positive Chaos of the old Greeks — the confusion 
of elements, substances, and things, (t. 90). All other Varieties 
of Form have similar Analogical Alliances with Departments 
of the whole Domain of Philosophy. 

816. The Point, Line, and Angle are the Simple and 
Primitive Abstract Morphic Analogues of the Numbers One, 
Two, and Three, (t. 539, 532, 533). The perception of tins 
Analogy is as old as Pythagoras. The how of this echo of 
ideas is this : The Point is obviously enough the very best 
representation of Abstract Unity— its Abstractness by its want 
of dimensions, and its Unity by its concentricity or the gather- 
ing of all its being at a single Absolute Centre. The Line is 
an ideal Connection between two Points, as previously demon- 
strated (t. 531). It is thus, while in itself a One Thing, the 
Abstract or Rational Representative, nevertheless, of the idea 
of Two, sensuously signified in the two Points. The Angle is 
tin* Twoness of Line, — as such single Representatives, — 
brought to a Point of Unity at their apex or conjunction, 
which as a Point is representative of One. The legs and the 



Ch. VI.] MAGNITUDE AND MLNTTUDE. 511 

apex of the Angle are therefore representative collectively of 
Three, (t. 533). 

817. Previously the Globe Figure has been taken as the 
concrete Symbol of Thing universally. Here we have the 
Point, as the abstract Symbol of the Unit, and hence of any 
or every Thing or Person considered as One. The relation of 
the Globe and the Point and their mutual repetition of each 
other, through Atom and Monad, as Concretoid Entity, is 
traced out as follows : 

818. The Universe has been virtually described above as a 
Point expanded infinitely in all directions (t. 789). At the Op- 
posite Extreme of Magnitude, on the contrary, is the Ultimate 
Atom or Least Portion of Substance which the mind can in a 
given state possibly conceive. The Least Atom is allied with 
the Abstract Point. This is likewise naturally and neces- 
sarily apprehended in thought as a Globe or Globule {a little 
globe), and for the same reason mewed inversely ; that is to 
say, in contracting more and more the dimensions of any 
imaginary object, the Universe itself, for instance, its exten- 
sion, in the absence of any motive to determine the mind to 
an opposite procedure, is diminished equally in every direc- 
tion until the least conceivable size is attained, and the result 
is, necessaeily, the globular form of minutest extension. 
Hence the Possible Space beyond the limits of the larger of 
these Globes of Conception, with its inexhaustible possibility 
of further expansion,— for the Mind recognizes in failing to go 
farther in either direction its own weakness only, not the limit 
of Possible Existence, — is the type of the Infinitely Great, or 
of Infinity in the direction of Magnitude; and the Interior 
of the Smaller Globe is in like manner the type of the In- 
finitely Small, or of Infinity in the direction of Minuteness 
{or Minitude). 

819. The Intermediate Space between these Two Opposite 
Poles of Existence, the Infinitely Great and the Infinitely 
Small, is filled by the Actual Universe ; that is to say, by 



GL< CIRCLE. [CH.VL 

Bodies of various dimensions, and by the Interstices of Space 
between such Bodi< 

I. The largest and most prominent of the actual "bodies 
whioh compose the Universe are the Suns and Planets of our 
dom >stic Solar System, and of other Systems, and especially — 
in a ance to us — the Earth and the Sun. These various 

bodies either include or sustain all other sensible "bodies. 
These great Masses of Substance are Globes, coinciding in 
form with the absolute Conception of the whole Universe on 
the one hand, and on the other hand with any possible con- 
ception of a Least Particle, Atom, or Molecule, (t. 789, 818). 

821. These Planetary Globes are presented to our observa- 
tion through the sense of sight— the most external and out- 
reaching of the senses, and that which is most especially allied 
with Form or Outline, — and as they appear to it, they are 
disks merely, and not globes. It is ouly by the aid of reason 
that we ascertain them to be round in the globular sense, (in- 
asmuch as the eye takes no cognizanze of the dimension of 
thickness). The Outline of a Disk, and, therefore, that of a 
Globe, as seen by the eye, is a Circle. The Level Surface of 
the paper on which we write and print, corresponds to the 
Sense of Sight in the fact that it presents objects extended 
lengthwise and breadthwise, but not in the dimension or 
Tliicldh (thickness) c. 1. Hence the natural and proper dia- 
gram to represent the Globular Form on paper is the Circle, 
and since, as we have seen, the Universe is conceived under 
the form of a Globe, a Circle in its Sldewiseness, and as an 
Area, is the Hieroglyph of the Universe itself, of which it is 



Comnietitffi'i/, t. 410. 1. The novel, and, to the ear of the purist in 
speech, the barbarous, term Thiekth, will be henceforward used in connection 
with Length and Breadth, to designate the three Dimensions purely as Dimen- 
sions, and wholly apart from their plus or minus quantum of Extension. This 
term will be justified, and its essential necessity as a technicality of the new 
Science demonstrated in the last Chapter of the Structural Outline, in treating 
of the Radical Constitution of Language. 



Ch. VL] cextee axd ctecumeeeexce. 513 

tlieii regarded as describing the Outline or Circumference. 
The Curving Continuity or Lengthwiseness of the Circle, as a 
Peripheral Line, is, on the contrary, the well-known Symbol 
of Eternity, or the Endlessness of Time. 

822. If a Circular Expanse be diminished on all Sides until 
we can distinguish no longer, even in imagination, between its 
Centre and its Circumference, the Residuum is a Point, which 
Point will then occupy the Position in Space which was the 
Centre of the Circle originally assumed. Hence a Point at the 
Centre of such Circular Expanse symbolizing the Universe is 
the Natural Hieroglyph of the Primitive Atom, or Least Por- 
tion of Substance ; thus, 

Diagram UTo. 53. 




823. The External Space outside of and beyond the Limit 
of the Circular Expanse corresponding, as it does, to The 
Infinitely Geeat, which is beyond our capacity of concep- 
tion, the Circular Periphery itself is merely the Limit of the 
Finite Universe in that direction ; that is to say, of the Uni- 
verse such as the imagination is capable of conceiving it. In 



514 &LOBB, DISK, CIKCLE, POINT; UNIVERSE. [Ca. VI 

like manner, inasmuch as the Interior of the Central Point — 
vahich Point is still) theoretically, a Circle (or Glob !?x~ 

p nist\ capable, as we admit in our reason, of infinite degri 

diminution beyond where the imagination is able to j'olloio 
^—^corresponds to The Infinitely Small; the Rim of the 
Int, so to speak, is the Limit of the Actual or Finite Uni- 
- ■ in that direction (towards the Minute). 

824 The Limited Space included between the Centre and 
the Circumference of the circle, (which space is usually also 
meant by the common term, Circle), together with the Objects 
and Lines thereafter to be inscribed in it, then correspond to 
the Actual or Finite Universe. 

825. In the first place, wliile we recognize rationally that 
a Point is, in the aspect of it above described, a Circumference 
containing or surrounding a Vacancy too minute to be detected 
by our vision, which Space itself has then a still finer Centre- 
Point; it (the Point) is, nevertheless, theoretically taken, it- 
self, for an xlbsolute Centre. Still again, it is, to our sensa- 
tion, a minute Disk or Dark Spot of the Slightest Possible 
Diameter, on the paper. As a Disk, however, having any 
appreciable diameter, it is the Superficial Hieroglyph or 
Graphic Sign of a Primitive Atom, or of the Least Con- 
stituent Portion of Material Substance. 

825. The Circle (as a Circular Expanse representing a 
Globe) is, therefore, the Hieroglyph of the Universe, and also 
of any Orb, Planet, or Globe ; of a World, therefore, in either 
sense of the word ; and the Appreciable Point at the Centre 
of it is the Hieroglyph of a Primitive Atom situated as the 
Centre of that World. 

8*37. But, observe that, with respect to the Circle represent 
iiiLf the Universe, the Centre-Point of it is the precise stand- 
point of the Observer, whose imagination, going outward 
equally in all directions, has dictated, by the Laic of its own 
o/n ration, the Globular Form, which is represented by the 
Circle. The Selfhood, the Conscious Ego, the Living Spirit- 



Ch. VI.] W0ELD, ATOM, POINT ; BODY, SOUL. 515 

ual Soul, which thus prescribes, by its own potency, the Out- 
line Scheme of a Universe, is itself seemingly without exten- 
sion, a Unit of Spiritual Being, a mere metaphysical or 
Supersensible Point, corresponding not with the Sensible or 
Visible Point even, but with the still finer Absteact Ra- 
tional Point, which is, theoretically, the Centre of it (t. 825). 
828. The following Diagram is representative of the Uni- 
verse, or of a World, with the Atom of material Substance at 
its Centre : 

Diagram No. 5 4? . 




829. The Circle represents the Universe or World ; and the 
Sensible or Visible Point at the Centre denotes the Primitive 
Atom of Matter, now with its enveloping Cell- Wall. Still at 
the Centre of this Visible or Sensible Point — itself theoretically 
a Circle contracted to its least dimensions — is the Invisible, 
Supersensible, Metaphysical, or Spiritual Point, which 
represents the Soul or the Conscious Ego of the Molecule ; the 
Spiritual Atom enclosed within and centering a Material 
Atom, which is its bodily Envelopment. The Type of the 
Atom and then of the Primitive Cell so Constituted is, then, 
equally the Type of the Constitution of a Man ; the Sensible 
or Visible Point, Centering the Universe relatively to him, is the 
Body of the Man, and the Finer Supersensible Point within 
it, and only rationally procured, is the Type of his Soul, 



51G piumitivi: cell; moxad. vi. 

830. The Graphic Symbols of these two, the Material and 
the Spiritual Atom, respectively, when, however, disengaged, 
may be a Large and a Fine Dot ; thus : 

Diagram No. 5 5, 
o 

831. As we are compelled to give some dimension to the 
Point when written, although it is, theoretically, without dimen- 
sion altogether, so again, here, for the purpose of representa- 
tion, we are compelled to assign a difference or ratio of dimen- 
sions to objects, each of which is, theoretically, and in a certain 
sense, in each case, infinitely small. The Calculus of the 
Higher Mathematics has made us familiar already with the 
idea of different Orders of Infinity in the realms of the Infinitely 
Minute. 

832. But, again, to represent the two objects, the material 
and spiritual atom, in situ, (in their natural positions rela- 
tively to each other), the Smaller Dot should be within, and 
at the centre of the Larger one. To effect this arrangement 
the Larger Dot which has been theoretically derived from the 
contraction and diminution of an immense (Heavy- Line-, or 
Concretoid) Circle as large as the Universe, must be again 
relaxed and slightly expanded so as to become recognizable 
by the eye as a Circle, and not as a mere mote, in order that 
it may then accommodate the Smaller Dot at the Centre of 
the Space within it. We have tJius, precisely evolved, the 
Typical Morphic Representation of the Primitive Cell, the 
Basis of all Real Organization ; thus : 

Diaeram No. 56, 
® 

833. TTe have now, also, in this combination of ideas, the 
exact reproduction of the Leibnitzian Notion of the Primitive 
Monad ; a least Element of Being, still compound, presenting 



Ch VT/J ECHO OF MATTER AND MINT). 517 

a Material and a Spiritual Aspect inseparably combined, and 
yet clearly distinguishable from each other ; a Personality, so 
to speak, in the least form, its Soul or Conscious and Mentoid 
Focus contained within, and centering its Material Body. 

834. It will be seen, as we proceed, that we are gradually 
revealing the Primitive Type of the Structure of the Human 
Organismus, and, at the same time, of that of the Universe at 
large, and of every other subordinate or inferior Organismus ; 
and that we are establishing the Echo or Repetitory Rela- 
tionship of Organized Being in any one Realm or 
Sphere with that of Organized Being in all Realms 
and Spheres of possible Existence or Conception. 

835. We are here also illustrating the Most Subtle and yet 
perhaps the Most Important idea at the foundation of Uni- 
versology, namely: That The Necessary Evolution of 
Thought in the Mind is at the same time the Law and 
Model of the Actual Evolution of Real Existence in 
the Universe of Matter ; so that there is a Discoverable 
and Precise Echo, in Generals and in Particulars, 
oetioeen the Logical Procedure of Pure Thought and 
the Practical Procedure of God or Nature in the Creation 
of the Universe ; the Discovery and Codification of which 
Parallelism of Evolution is Universology itself (t. 930). 

836. But again, the Thick or Heavy Point, while it is a 
Globule, is also typically a Globe, and a Universe itself ; for 
the question of Mere Size, from the time an object is sufficiently 
developed to begin to be appreciated at all, as having size, up 
to Unlimited Immensity, is not, from the Point of View of 
Universological Science, an Essential Difference, but one of 
Degree merely, of that which is in fact the same Entity. The 
Infinitely Minute and the" Infinitely Extended are 
subject to the same Model in Organization or Type. 
In other words, from the Universological point of view, ques- 
tions of Mere Magnitude, as well as those of the Material 
Wrought in, lose their importance, and questions of Model 



618 POINT, UNIT, AND UNIVERSE. [i n. VI. 

and T>i[H\ or of the Mode and the Law of Development, come 
uppermost and completely transcend them. To render one- 
self thoroughly familiar with this change of base, will, 
doubih $8, require a revolution, sometimes gradual, and some- 
times perhaps violent, in the mental habitudes of the more 
Specialist in Science. 

837. The Thick or Heavy Dot becomes, therefore, the Ana- 
logue of Individualized Bod//, generally, and hence, in a 
more concrete sense, of Matter ; and the national Centering 
Point, the Thin or Light Dot, is then the Analogue of the 
indwelling Soul, Spirit, or Mend. (Specific meanings of these 
several terms will "be established elsewhere. ) 

838. In respect to the Numerical Unit, the Analogue of the 
Morphic Point, and hence also the Analogue of Body or the 
Body and its Centering Rational Soul, it is the Graphic Sign 
of this Unit; — namely, the Written Digital Figure (One) — 
which is the superficial Analogue, as it were, a Dress of the 
Body. Within this is TJie Spoken Word, the Body of the Unit, 
as when we pronounce the word, One. The Mind or Soul of 
the Unit, — the Rational and Spiritual Unit itself, — is then the 
Meaning or Idea, the thought of the Unit in the Mind, or Ideal 
Unity, which we embody, first, in the outward, (the Spoken 
Word), and then in the more outward sign or expression, (The 
Word as a written Sign). 

839. It is thus that we have in the very first Element of 
Form, — the Point, — and in the corresponding First Element 
of Number, — the Unit,— precise Analogues of the Constitu- 
tion of the Total Universe, and of this again as repeated 
by another echo of Analogy in the Constitution of the Human 
Being, with an External Envelopment or Dress as Outer- 
most, then with an Interior Body; and finally, with an 
Inmost Rational Soul. All of this rejieats again the Con- 
stitt/tion of the Primitive Cell, the Basis of all Natural 

Organization. 

10. We have thus traversed the Numerical and Morphic 



Cn. VI.] THING, dot, and point. 519 

Analogues (in conjunction) of the Something and the Noth- 
ing, and then of Matter and Mlptd. The next Couple of 
Primordial Elements is : 1. Station or Eest ; and, 2. Mo- 
tion. The exposition of this class of Analogues has, however, 
already lbeen made in part, while treating of Number in the 
preceding Chapter (t 616). It was then shown that the Car- 
dinal and the Ordinal Numbers are the Analogues of Station 
and Motion respectively, and secondarily of Space and Time, 
the Negative containers of these Positive Categories of Concep- 
tion. (See Dia. No. 45, t. 670). 

841. It may with propriety be repeated here (t. 307) that 
Integral Numbers are Objective and External, as Frac- 
tions are Internal and Subjective. The last are strictly not 
Fractions, (Lat. frango, to break), but Sections, (Lat. seco, 
to cut), or Compartments within any single Unit, precisely 
echoing to the external apartness of the Integral Units, which 
enter into the corresponding group. Fractions correspond, 
therefore, with Internal Form, as the Rooms of a House 
(Sp. quartos, rooms, quarters or fourths) ; and Integers 
correspond with External Form, as of the Front and Sides of 
the House, and its directional relations to other houses. 

842. The Single Unit or Individual Thing has for its Mor- 
phic Analogue the Single Dot or Point. Plurality — and 
hence Aggregation, Masses of Substance, and Society — as we 
say the Masses, for the People — have for their Analogue the 
Aggregation of Dots or Points (t. 251, 400-2, 530, 552, 600, 
609, a. 8, c. 32, 1. 136). This may be Incoherent or Irregular, 
as Society in its period of social Incoherence — a mere mob of 
Individuals ; or it may be Orderly and Organized, as Society 
when Organized in Groups and Series, of which we have a 
compulsory type in the Organization of the Army. Free Or- 
ganization in Industrial and Social Groups and Series, presided 
over by the Science of Organization to be derived from 
Universology, belongs to the Future. Singular Number or the 
Unit corresponds, therefore, with Monochrematic Form, (one- 



520 



ODD AND EVEN tfUMBEB AND FORM. 



[CH. VI. 



thing-form, and Plural Number or the Group of Units, orthe 
Bum, corresponds with Qroupial, Raoemous, or Collective Form. 

:. Odd NUMBERS correspond with Inclined or 8 
Form, as was sufficiently explained elsewhere. This echoes 
in turn to Round Form, and hence to Reality, Substance, 
and Mass, in respect to its freedom from the constraining in- 
fluences of Normal or Segmental Form. We say Inclina- 
tion, or Leaning, for that which is governed by the Spon- 
taneity of mind, as against the Level and Balance of Rea- 
son. Even Number corresponds with Segmental, Normal, 
or Square Form, and therefore with the idea of Conform ity to 
Law, — the suppression of Spontaneity, and thence with the 
Orderly Description and Training of Things, or of Minds, or of 
Shapes and Ideas, (in-formation) ; and hence with the Form- 
giving Element itself, even as distinctive within the Domain 
of Form. The following Diagram illustrates Odd and Even 
Numbers, and their Analogy with Odd and Even Form : 

I 

Diagram. N" o . 5 7. 



NUMBER-UNITS. 
(Represented bj the Point-Element of F 


orra.) 

> 

►a 
i 

il 


CORRESPONDING SHAPES. 

(Represented by the Line-Element of Form.) 


• 

J 


s 

■ o 
I 5 * ' 


/ Odd or 
\ / Inclined 
\ / or Si-cto- 
V ral Form. 




bTBI or 

Segment- 
al Form. 



844. The larger and more general Analogue for Station is 
Statement, as of Sums or Problems, to be solved or worked 
out; (both terms from the Latin stare, to stand). The cor- 
responding Analogue of Motion is, then, Numerical Opera* 
t'<>n, or the actual Performance of Calculations. The State- 
nt of a Sum is, in preponderance, Static and - , as it 

;nds or lies expanded upon the slate or the sheet before me. 
In oilier words, it occupies Space, or some measure of Expan- 



Ch. VI.] STATEMENT AND OPERATION". 521 

sion. The Numerical Operation is, on the other hand, Motic 
and Temjpic, in preponderance. The Operation or Calculation, 
even when carried on in the mind, consists of a Succession of 
Changes, and occupies Time, while in the Multiplication of 
Number into Number we testify the Analogy of this Succes- 
sion or Repetition with Time or Times, by the very form of 
the expression which we employ in describing the Operation, 
as when we say : Five times five are twenty-five. 

845. Numerical Statement is, therefore, again another 
and higher Analogue of The Cardinal Series of Numera- 
tion, which is, on the contrary, more Elementary. It cor- 
responds with Static, Fixed, or Immovable Form, (Change- 
less Form). 

846. Numerical Operation or Calculation is another 
and Higher Analogue of the Ordinal Series of Numera- 
tion, which is more Elementary. It corresponds with Motic, 
Fluxional, or Movable Form, (Changing Form, which is 
Motion). 

847. Addition is, in like manner, a higher or concrete 
Analogue of Unism. It is the Unition of Unit to Unit in the 
production of the Sum. Its Form- Analogue is the Adding or 
Conjoining of Form to Form at Limits, {Affinity, Lat. ad, at ; 
fines, boundaries). 

848. Subtraction is the similar Analogue of Duism. It is 
the Sundering of Unit from Unit in the production of the Dif- 
ference. 

849. Addition, Subtraction, Multiplication, and Divi- 
sion are reckoned as the four Fundamental Rules of Arith- 
metic ; but Multiplication is reduced by Analysis to Addition, 
of which it is merely a more condensed and comprehensive 
method, and Division is reducible in the same manner to Sub- 
traction (t. 000). 

850. Addition and Subtraction are, then, in the last Ana- 
lysis, the two, and the only two Fundamental Rules of Arith- 
metic, as also of Algebra, as expressed by the Plus-, and 

41 



ENTITY AND RELATION. [fir. VI. 

Minus-Signs, Addition, or the Plus-sign is, then, Unismal, 
and Subtraction or the Minus-sign, is Duismal. The Com- 
posite and Co-working of these two is the Trinism or Com- 
pleteness, in this fundamental sense, of the Total Calculus. 
861. Addition thus repeats, as the higher or concrete Ana- 
logue in Number, the Number One or the Single Unit as 
simple element ; precisely as the coming together of two Lines, 
Limits or Boundaries,— &$ between countries or farms, — 
repeats the Unity of Point as the simplest element of Form. 
We say habitually, (notwithstanding the contradiction under 
more critical examination), "the Point at which Two Lines 
meet," even though we contemplate them as meeting side by 
side, and at every point along the extension of each Line. 

852. Subtraction repeats, as the higher or concrete Ana- 
logue in Number, the Number Two as simple element ; pre- 
cisely as the cutting off of a portion of country or of a farm 
by a Line which is then viewed as separating the parts, is 
only a higher instance of the same kind of differencing as that 
by which any two Points are separated from each other. 

853. Numerical Operation or Calculation, repeats, as the 
higher or concrete Analogue in Number, the Number Three, 
as simple element. Its Analogue in Form is the Hinging of 
the Line, in its double aspect, as at the same time the Point of 

Unit ion and the Point of Separation, between two Spaces. 

854. If now we pursue the Analogues of Number in the 
Domain of Form, those of these several discriminations of 
Numbers, and of some other related discriminations, will 
occur as follows : 

855. It was previously shown, in respect to Number, that 
the Substance and the Form of Number* that is to say, the 
Entical and the Relational Element which combined/.// make 
the Existence of Number, are the Individualized Units of 
Number, for Substance or the Entical Element; and the 
connecting Lines of Thought, or those Lines of Inter- relation- 
ship between the Units which constitute them into a Sum or a 



Ch. VI.] COMPOSITY OF EXISTENCE. 523 

Series, for Fomi, or the Relational Element, within the total 
Composity or Existence of Number ', (t 503, 555, a. 37, t. 198). 

856. Let us place JSTine Digital Units in a circle or group, 
an arrangement congruous with Cardinal Number, Eight of 
them surrounding One, which is then the Central Unit, and 
as such, the Pivot of the Group, or — what is the same thing — 
the Car do or Hinge of the total Cardination of the Units thus 
represented. Let the eight outer Units arrange themselves at 
equal distances from the central Unit, all of which they do 
naturally in Nature, and in the Thought, by virtue of that 
Tendency to Equation which is equally the Law of Nature 
and of Thought, (t. 553, 535). 

857. Let us then abstract the Lines of Thought which con- 
nect the Central Point and the Outer Points, retaining now the 
Central Point as Pivot or Nucleus of these Lines, or as it were, 
for the Hub of the Wheel, of which these eight lines are the 
Spokes, or Radii. This constitutes a second figure differing 
from the first as the predominance of Line, the formative or 
Relational Element, over Point the Substancive or Entical Ele- 
ment, causes it to differ, (t. 687). 

858. Let us then constitute a third Figure, by inserting the 
Lines within the first figure, or between the central and sur- 
rounding Points ; the Points and connecting Lines making 
combinedly what really exists synstatically prior to our 
Analysis. In this Composity of Points and Lines, and in that 
to tchich they correspond in the Mind ; the Points of Sensa- 
tion, (a. 37, t. 198), Attention, etc., and the Lines of Dis- 
crimination, Comparison, etc., we have the Type of the 
Constitution of all Things, whatsoevee, icliether in the 
Material, or the Spiritual Domain of Existence ; the En- 
tical and the Relational Factor, respectively, united in the 
Trine which is Existence and Being itself. Unit and Duad, 
Point and Line, in their Inexpugnable Connexity, and 
Conveetible Identity, symbolize the Constitution of all 
Things whatsoever, (t. 839). 



0:24 SCIMAL8 AND DUODECIMAL [C&VL 

». The fallowing Diagram exhibits the three Figures above 
described with their Numerical Analogies : 



Diagram No. 58 



* P /Total Composity or Constitution of Number = EXISTENCE 

Figure 3. »-A<L-. \ # ._ ^ x 



/ 



Sy " . ( (of Number). 

• CO 



\ / ^_ / ilia Jiorpmc 
Figure 2. \ X & \ 

/T\ "S> ( Number.) = 



-a 

P 

_ / The Morphic or Relational Element of Number ; FORM (of 



Figure 1. 



Inter-relations, (Laws). 
P 

3 

g C Tbe Substancire or Entical Element of Number : SUB- 
STANCE (of Number.) = Group of Individual Cells, 
Atoms, or Persons in Society. 



860. We have here also the solution of the mystery of the 
Number Nine, which is the fascination of the Poets, and was 
the puzzle of Pythagoras. The Line-Figure, Fig. No. 2, is con- 
stituted of the first two Normal Diamitrits, the Horizontal and 
the Perpendicular Axial Lines ; crossing each other at right 
angles ; plus the two Sub-Normal Diamitrits, inclining at the 
angle of forty-five degrees, and crossing each other in like 

'manner at the Centre. These make the eight Arms, or Spokes, « 
or Rays, which, with their Centre-Point or Pivot, make Nine. 
The Arms represent, in turn, the Eight Outer-Points, or Units, 
which, in the First Figure, take the place of them. 

861. The Outlying Vacant Space, surrounding either Figure, 
is then the Analogue of Zero, as already repeatedly demon- 
strated. The Central or Pivotal Unit, as representative of the 
entire Group and of all higher Groups of Number, up to In- 
finity, is then what I have meant by 1 = ALL, so repeatedly 
contrasted heretofore with Zero (t 867). 

802. Zero and the JS"ine Digits are not, therefore, an acci- 
dental basis of Numeration. They are one of the measured 
Series of Nature, revealed to the early Intuitions of Man. 



CH. VI.] TRISMUS AND DUISMUS OF NUMEKATION. 528 

863. The Decimal Numeration, so constituted, is, however, 
only the Naturismal or Unismal Stage of the development of 
the Total Scheme of Numeration. For the higher purposes of 
Science, Universology reveals the fact that a Duodecimal 
Numeration is far more congruous and effective, and it pro- 
vides the instrumentality, and will expound the method and 
advantages of, this Scientismal or Duismal Stage of the devel- 
opment of the total Scheme of Numeration. As the Decimal 
Scheme will remain, however, the more convenient for popular 
use, the Trinismus of this Domain will Ibe found in the Com- 
posity of the two previous Schemes, c. 1-5. 

864. The Morphic Type of the Duodecimal basis of Numera- 
tion is obtained from the figures in the preceding Diagram, 
with the addition of the Third Normal Diamitrit which would 
stand at right angles to the surface of the paper. 



Commentary, t. 863. 1. Fourier insists upon the number 12 as the true 
Basis of Numeration, as that which has the greatest number of divisors. Comte 
has curiously enough fallen upon the number 7, which, for a Mathematician 
who would be supposed to have in view practical convenience as well as theory, 
is not a little surprising. J. Stuart Mill, in criticizing Comte upon this point, 
has the following: "The number Seven, therefore," (from Comte's love of 
fanciful System) " must be foisted in wherever possible, and among other things 
is to be made the basis of numeration, which is hereafter to be septimal instead 
of decimal ; producing all the inconvenience of a change of system, not only 
without getting rid of, but greatly aggravating the disadvantages of the exist- 
ing one. But then, he says, it is absolutely necessary that the basis of numera- 
tion should be a prime number. All other people think it absolutely necessary 
that it should not, and regard the present basis as only objectionable in not 
being divisable enough. But M. Comte's puerile predilection for prime num- 
bers almost passes belief. His reason is that they are the type of ineductibil- 
ity : each of them is a kind of ultimate arithmetical fact." (1). 

2. The far greater working convenience of the number Twelve for high 
mathematical calculations, has been in some measure tested by some of my 
associates in the labor of practically applying the Principles of Universology 
in the Special Sciences. 

3. These principles, operating within the Elements of Speech, furnish a con- 
venient naming, by a single two-letter syllable, of each number up to 12 x 12 



(1) "Later Speculations of Auguste Comte." Westminster Review, July, 1S65. 



H2G BCORPHISM OF NXTfBER-SEEE [Cn.VL 

>. The Morphic Analogues of the Cardinal and Ordinal 
s >riea of Numbers, respectively, were given in the preceding 
I apter. (8ee Dia. No. 45, t. 670). The single expansive 
Circle is fche Analogue of Cardinal Numeration, and thence of 
the ('animation of the Universe in Space; or of Universism 
it 'If, as One- Truism around the Single Pivot, (Lat. unus y 
one, verto, versus, turn). The Succession of Circles is, then, 
the Analogue of Eventuation in Time, or the Ongoing of 
Events, as repetitive again of Numerical Ordinality, (Dia. 45, 
t 670'. This Analogy is so important that its repetition at 
different points is not inappropriate. It is strikingly shown 
in connection with the Morphic Analogues of Integers 
and Fractions (t 840) in the Important Diagram which 
follows : 



or 144. Taking this basis from me, Professor Thomas Ilarland, assisted by 
Professor M. A. Clancy, of the Pantarchal University, attempted the construc- 
tion of a System of Multiplication in which the relative changes of consonant 
and vowel sounds, under a law of change inherent in them, should register, in 
the' form of the derived word or naming, the corresponding number which should 
be the product of the two factors separately represented by the syllable to 
which the law of change was applied. This subtle conception cannot perhaps 
be hotter described than by saying that the attempt to which it led was an 
effort to construct a Babbage's calculating machine, the materials employed 
being the vocal sounds of which the names of the numbers are composed; 
materials produced at will in the mouth of each individual. 

4. The law of change requisite to the desired result revealed itself very 
beautifully within the Consonant Domain, and, at one time, those gentlemen 
announced to me that the result would be that every child would be able to 
multiply up to 144 times 144 with as much facility as now we multiply 6 by 6 ; 
that every individual would, in other words, carry a calculating machine in his 
head 

subsequently, on entering upon the Vowel Domain with the experiment, 
<li faculties were encountered from some complexity in the working of the Law 
which as yet the experimenters have not been able to solve. Professor Ilarland 
has promised to endeavor to furnish me with a paper explaining the nature of 
this investigation, the progress made, and the nature of the difficulty; but, 
owing to the pressure of his present engagements in the business of the Gov- 
ernment at Washington, it will very probably not be forthcoming in season to 
apany the present work. 



Ch. VI.] MOKPHOLOGICAL TABLEAU OF NUMBEE. 



527 



Diagram IN" o . 69. 



Figure 1. 




CARDINAL SERIES 

(of Groups). 



-ADEXA.23Z. 



CP 





Figure 2. 



Sub-Figure 1. 




Sub-Figure 2. 



Figure 3, 




l.X PLANA \.M. [Cu. VI. 

866. Figure 2 represents the Important Morphic Anal 

of the Odd and Evi:n Numbers, within the Cardinals (Dia. 
No. 50, t. 834- ; and Figure 3 resumes the Cardinality and the 
Ordinality in a Single View, as of a Planet and its Orbital 
Line, a basic Iniversological Idea destined to a great variety 
of Elaborations. (Dia. No. 45, t. 670). 

8C7. In Figure 1 of the Diagram the Groups of Circles at 
the right hand indicate the Groups of Units, which are then 
seriated in the Cardinal Series of Positive Number. The whole 
array consecutively on to Infinity is, collectively, what is meant 
by Absolute Positive Unit, or 1 = All. On the left of the 
Figure is Zero, counterparting this Absolute Unit. These 
are the Numeral reproductions of the Metaphysical Some- 
thing and the Nothing, respectively ; the Circles are no 
other than points enlarged, (t. 118), and, as we have seen, size 
is a matter of indifference in Universology. (t 836). 

868. The Groupial character of Cardinal Numeration is 
generalized, in its totality, as One Infinite Group ; and this as 
an individual body or globoid mass. This, in turn, is repre- 
sented by the single Circle, Figure 3 of the Diagram, ana- 
logous with the Universe in Space. 

809. Above the Central Circle Figure, 1 representing the 
Initial and Central Unit, is the Series of Single Circles ichich 
is the Analogue of tlie Ordinal Series of Numbers. This 
accords with the idea of Succession in Time, and when epitom- 
ized down to a Single Line, as constituted of a succession of 
points, the Line or Track is the Analogue of Time, as shown 
in Figure 3. (t 155-156, 214, Dia. No. 45, t. 670). 

870. Below the Central Circle, the Analogue of the Primitive 
Unit in Figure 1, there is, extending downwards, a Counter- 
Series of Circles which are subdivided or sectionized interiorly 
into Parts or Fractions. These Parts echo, number for num- 
ber, to the Corresponding Cardinal and Ordinal Whole Num- 
bers of the Integral Series. These are then the Morphic Ana- 
logue of the Fractional Series of Numbers, (t. 305, 314, 341). 



Ch. VI.] "TRACTIONS DARK ; INTEGERS LIGHT. 529 

871. The Fractional Divisions of the Single Unit, as Halves, 
Thirds, etc., are here exhibited abstractly in a series of differ- 
ent circles for the sake of the illustration ; they all, however, 
actually occur within the Single Unit, and, therefore, 
they are properly Subdivisions, merely, within a single 
Circle. There is, thns, an Infinity of Fractional Units within 
every Single Integral Unit. In this sense Every Single Unit 
is literally a 1 = All, or a Unit embracing an Infinity of 
Units within the compass of its own organization. 

872. The sectionizing of the Single Unit within itself in the 
production of the so-called Fractions is, as it were, a process 
that proceeds in the dark. It is like the interior divisions of 
our own bodies, which are hid from our view. Fractions are 
thus the Analogue of the Subjective Domain ; and as the 
Interior of the Earth is associated in respect to Darkness with 
the Shaded or Mght-Side of the Planet, the Circles illustra- 
tive of Fractions in the Diagram are shaded for the sake of the 
Analogy, (t. 341). 

873. The Integral Groups and Series, that is to say, the 
Groups and Series of Whole Numbers, are, on the contrary, 
outlying, the Individual Units separated from each other with 
Interstices of Free and Luminous Space between them. It is 
as when the Observer, instead of looking into himself subjec- 
tively, looks outward objectively, upon the Groups and Troops 
or Trains of the Bodies of other Men, or upon the Planets in 
the Heavens. Even his own body, as externally viewed, be- 
longs to the same objective category of perceptions. The 
circles representing this style of numbers are left unshaded 
to indicate the general day or luminosity of the Objective 
Domain. The Primitive Unit standing midway between the 
Fractions and the Whole Numbers, to both which it is hinge- 
wise or pivotally related, dips down halfway into the obscur- 
ity of the Subjectivismus, and arises with its Aerial Dome or 
Hemisphere like our Residence on the Planet, and like our 



tmkknal SECTIONS; EXTERNAL OBOUP8. [Ca.Yt 

out looking Mental Experience, iuto the luminosity of the Ob- 
jeoth ismus (t 307). 

874. Fractional Numbers are thus the Numerical Analogue 
of the Subjective World or the World within ; and the Whole 
Numbers, with their orderly arrangement in Groups and Series 
of (J roups, are the Analogue of the External or Objective 
World; whether it be the World of Men in Society, or the 
World of Things, and then pre-eminently of the Planetary 
Bodies in the Solar System, the type of Measured Series and 
Harmony in the Universe, together with the still farther out- 
lying World of the Fixed Stars, which are distributed, to our 
perception at least, in Free and Unmeasured Series like the 
sands on the shore (t. 307, 341). 

875. The Point or Single Circle, representative of Globe, the 
Enlarged Point, and hence of Thing, Planet, "World, is, as 
previously shown, the Analogue, therefore, of the Single Unit, 
or of the Number One, (t. 532, 541). 

876. Any two Points are, consequently, the direct and literal 
Analogue of the Duad, or of the Number Two. 

877. But, as already shown, likewise, (t. 532\ it is not the 
Two Points themselves, but the Straight or Stretched Thought- 
Line — w r hich intervenes between them, and makes them into 
a Two as a Sum — which is the single Sign or Thing represen- 
tative of the Principle of Duism, or, in other words, of the 
Spirit of Two. This is, in turn, Morphically considered, the 
Quality of Straightness. The Line intervening between the 
two Unit-Points is, by Absolute Necessity, by Tendency to 
Equation, and by Economy of Means, which is the assump- 
tion of the simplest method for the attainment of ends, 
Straight, and not Crooked or Curved ; for wheresoever a Line 
is hrolccn, there occurs a New Point, so that, in order to en- 
visage the Primitive Intervening Line, we must then contract 
our attention to the Straightness which occurs between the 
First Point, and the Break or Angle w T hich now occupies the 
position of the Second Point. Straightness is, therefore, the 



Ch. VI.] ANTHROPOID, ANTHKOPOIDULE. 531 

MorpJilc Analogue of Duism, and its exact Echo within this 
new Domain ; as Roundness, on the other hand, is the Ana- 
logue of Unism. The Iteration of this statement is demanded 
by its importance (t. 516). 

878. The Point is alike representative of the Eeal or Con- 
crete Unit, and hence of Thing, Planet, World ; hut it is then 
a Derivative from that Point which is the precise Analogue of 
Unism or the Spirit or Quality of the Unit. To obtain this 
Derivative, of the same order as the Straight Line, that is to 
say, itself a Line of a Different Character from the Straight, 
let the Point be first enlarged into a Circle, and then take a 
section or any portion of the periphery of such Circle as the 
Line sought for. This will have in it the quality of Round- 
ness, as the Counterparting Quality .to the Straightness of the 
True or Primitive Line. It will be a Curve of the Circular 
Order of Curvation. Roundness is, throughout, the Morphic 
Analogue of Unism, and its exact Echo within this new Do- 
main. All of this is again repeated from previous statements, 
but with a view to new applications, (t. 547, 516). 

879. Strictly speaking, therefore, the Point and the Line are 
not the Analogues of Unism and Duism, as previously stated, 
but the Point is the Analogue of the Concrete Unit, and of its 
Analogues, Thing, Planet, Real World, (t. 541) ; and the Line 
is the Analogue of the Abstract Duism, the Spirit or Quality 
of Two, the intervening Nexus, Relation, or Law. 

880. To unite the Point itself (not now the Curve derived 
from the Periphery of the Expanded Point, t. 547) and the 
Line in a Single Compound Figure is, therefore, to obtain the 
Epitome or most elementary representative of Elaborate Exist- 
ence : that is to say, of Existence in its next higher Stage of 
Development above the Abstract Conception typified by the 
Perpendicular or Uprising Line in Diagram No. 43, (t. 634). 
The New Figure resulting, while therefore Elaborate, is still 
the most Elementary Exhibit within the Elaborate Domain 
of Form. 



GRAND TKKMIXAL I OXVERSI0X. [<u. VI. 

881. The Figure bo compounded — the Point as Head con- 
joined to tin* Lino as Trunk, at its End, by means of a Neck 
or more attenuated Line of Connection — is then, symbolically, 
or in Type-form, and also, actually, or in Embryonic Develop- 
ment, the Primitive Trace of the Human, or of the higher 
Animal Body. This Figure, so compounded, I denominate, 
nnically, an Anthropoid (Gr. Anthropos, Max; Eidos, 
Form), or — with reference to its Smallness as a " Primitive 
Trace" within the Egg or Embryo), an AntJiropoidule. Its 
composition is shown, and it is carried up through several 
degrees of its higher development in the following Dirgram : 

Diagram No. 60. 

Head. Trunk. Anthropoidule or Secondary Stage Antliropoid. 

Primitive Trace. of this idea. {Embryonic.) 

• I 2 -t O 



1 



882. The shrewd observer will detect the fact that the Point, 
and therefore the Head, should, by the first drift of Analogy, 
represent Substance as the Concrete Factor of Existence, and 
that the Abstract Line, and therefore the Trunk, should, by 
the same reasoning, represent Form. The reason why this 
first drift of Analogy is reversed in the Human Body is one of 
the Grand Arcana of Universology, involved in the following 
Law : That it is tlie purpose within every career of Progress ire 
Development so exactly to reverse the primitive condition of 
Tilings as to change all Primitive Analogies into their Oppo- 
site*. This is the Grand TERMINAL Coxversiox ixto Oppo- 
sites, which Nature is everywhere striving to effect. It is The 
Conversion, Regeneration, or New Birth, which is everywhere 
called for in the nature of Tilings. In the ultimate elabora- 
tion of the Unman Figure, the Trunk represents Substance, or 
that which stands under, (Lat. sub, under; stare, to stand), 



CH. VI.] CHILD AND MAN ; FALSE AND TEUE VEETEBEATES. 533 

and the Head, with its Face and Features, comes to represent 
Form or Feature. 

883. The Fact in question is illustrative, as just stated, of a 
Geand Teeminal Conveesion into Oeposites, as "between 
Oeigins, or Peimaev Domains, and Final Elabobation or 
Complete Development, — a Principle which is formalized as 

The Polae Oppositeness (oe Antithetical Reflexion) of 
Peimitive States and Ultimate Elaboeation ; 

or, 
Teeminal Conveesion into Opposites between Incipiency 

and Finality. 

884. It is the Grand Operation of Nature so to turn upon 
the Axis of the Universe, (the Infinite One Turn, Lat. unus, 
one, and versus, tuen), that the outcoming of Exposition 
shall contradict the Elementary Outlay of Appearances. 
Such is the Artistic and Dramatic Element inherent in the 
very Constitution of Being. To illustrate : The Child is horn 
with its Head downward, while it is destined to pass up 
through successive stages of position, in arms, and creeping 
upon the floor, until, finally, it reverses its Primitive Posture, 
and stands erect. So, the lowest Forms of Incipient Verte- 
brates, the Pseudo-Vertebrates, as we may denominate the 
Cuttle Fishes with a Primitive Trace of an Interior Skeleton, 
carry their Heads directly beneath them, and are hence called 
Cephalopods (Heads for Feet). The True Vertebrates then 
commence rectifying their Position, and do it more and more 
as they ascend in rank. The Fishes are Horizontal ; the Rep- 
tiles elevate the Head somewhat more. The Spirited Horse 
strives hard to lift his Head above the beast-like level ; the 
Pseudo-Man or Monkey arrives at an Angle of 45° ; some 
Birds do the same ; but Man alone achieves the Perpendicu- 
lar, and so reverses the Poles of the Primitive Destiny. A 
similar Inversion concerns the Relations of the Elementis- 



534 RBCUBHEN4 B TO ELEKBNTAXY FORMS. [<n. VI. 

mus and the Elaborismufl of Being. The same Principle pre- 

vails in tln> Calculation of Social and Moral Destinies. "The 
First shall be Last, and the Last First." The Subject begins 
to expand, on all hands, beyond the limits of our present 
purpose 

886. This recondite subject will be discussed elsewhere, and 
is early introduced here to remove a stumbling-block which 
might suggest itself to the reader ; but as it occurs it offers the 
favorable opportunity for recording the Principle, in Appro- 
priate Formulae. 

88C. Let us recur for a moment to the more Blended Com- 
posity of Curvature and Straight ness, prefixing the Typical 
Curve and Straight Line, as in the following Diagram : 

Diagram !No. 61, 

Elementary Forms. (Dia.No. io, t 512). 

Arc of Circle— NATURE. Straight Line— SCIENCE Line of Beauty— ART, C. 1. 



887. It is no valid criticism upon these Analogies to say that 
Nature never accomplishes a true Geometrical Curve. It is 
her Drift or Endeavor, so to speak, to do so, and hence the 
predominance of circular and globular Types of Form, proxi- 
mately, though not actually, throughout her Domain of Opera- 
tions ; and again, it is in Science, which is Exact, that the 
Primitive Curve is the Analogue of this quality in Nature, — 
treating it by Abstraction as if it existed in Nature (t 511). 



Commentary, t. SSfi. 1. Hogarth's Line of Beauty lias itself a threefold 
development, elaborated under the guidance of Universological Principles, 
Y&rying the Curve, and each of the<<e apiin other threefold variety, as Types of 
higher and higher Evolutions of the Artistic Idea. These details will be ap- 
propriate to future special Expositions of these new Principles in the Domain 
of Art. 



Ch. VL] NATUEISM, SCIENTISM, ETC., OF NATURE. 535 

In other words, Nature, in the Actual or Concrete, or, as she 
exists, is not herself— in this technical sense— purely natural. 
She has likewise, within her composition, the element of 
Straightness, as, for example, in the formation of Crystals, 
which element is, nevertheless, in the same abstract sense, pre- 
ponderantly, the quality and the characteristic of Science, as 
contrasted with Nature (t. 522). The result is, that what we 
call Nature, in the actual, resultant, concrete World, is always 
interblended, her own characteristic Roundness being present 
in Mere Preponderance only, as testified in the general 
or proximate Rotundity of Planets, Orbits, etc. In her General 
and Superior Expression, therefore, Nature is herself Artistic, 
and the Egg is, so to speak, an Art-Product of Nature, and in 
a still higher degree the Grand Animal, and the Grand Man, 
born of the Egg, are so (t. 514). 

888. The Mineral Kingdom, and especially in bulk, as 
Planetary and Orbital Masses and Careers, is then the Grand 
Analogue and Embodiment of the Naturism of Nature; 
The Vegetable Kingdom, with its Limbs, Limitation, or 
Branchiness, and its Straightness and Uprightness of 
Trunk or Centre-Line, is the Grand Analogue of Measuring 
Eods or Eeeds, and of Standards, and is the Embodiment, 
therefore, of the Scientism of Nature ; and, finally, the 
Animal, and pre-eminently The Hominal Kingdom, with 
its Interblending of all Analogues, as intimated in the 
Composition of the Anthropoid, (Dia. No. 60, t. 881), and the 
Line of Beauty, (Dia. No. 61, t. 886), is the Analogue and 
Embodiment of the Artism of Nature. 

889. Technically, the Mineral Kingdom is, therefore, the 
Naturismns of Nature ; the Vegetable Kingdom is the Scien- 
tismus of Nature ; and the Animal Kingdom, culminating in 
Man, and finally in Society, or strictly, in its Naturismal 
Stage of Development, is the Artismus of Nature. 

890. Science then intervenes to study, to comprehend, and 
to classify Nature, as the Animal World, for example ; and 



( LRDINISMAL ENTTTT; oeiunismal TRACK. [Cm. VI 

finally comes Art to reproject a Higher or Renovated Natoj 

iu the skilled breeding of Animals (from Science) ; and in 
the higher culture of Man, and in the Skilled Organization of all 
human affturs, culminating in a Divinized and Angelic Human 
Consociated Life, the God-intended Destiny of the Race. It 
Is here that first the Straight Lines, as Measurers and Stand- 
ards, Platforms and Lays or Laws, (Scientoid), and, secondly, 
the Serpentine or gracefully curving Lines of Art, come to 
predominate over the prevalent rotundity of Nature ; while, 
however, it must never be forgotten that ail Lines occur in all 
Domains, by Inkxpugnability ; that there is Oveelappi 
throughout ; and that the discrimination is one therefore of 
mere Preponderance, or Degree (t. 526, 603). 

891. In oilier words, Nature has a Katurismus, a Scicn- 
tismus, and an Artismns of her own ; and so also hare Sci- 

ce end Art; as so, indeed, hate all Domains and Objects 
1 Aspects of Being in the Universe (t 522). 

892. The Anthropoid or Figure of the Individual Man is, by 
virtue of the Neck or connection of the Point-, and Line- 
Analogues of Unity and Duism, a Cardinismvs or Ilinge-li'ke 
Apparatus. The Head is representative of the Unit, and the 
Trunk, as a Line or Bar ideally swinging from this Pivot, is 
the process or projection which turns upon the pivot, as the 
gate swings upon its hinge or hinges. 

893. The Pathway of the Man as he walks through the 
Id is then an Ordinismvs or Successionary Scheme, or 

:ies of Individual Steps, connected by intervening Traces or 
Lines. If the points be single, as when the tracks of the sepa- 
rate feet are not discriminated, there is a Simple Order, merely, 
as the result. If the discrimination takes place, there is then 
Co-ordination, or Parallel Development of Seriated Lines. 

. O. t. 000). 

894. It results from the preceding paragraph that the Car- 
dinal Series of Numeration maybe epitomized and represented 
Morphically by the Anthropoid, — the Head representing the 



Ch. VI.] PATHWAY AND STEPS. 537 

r 

Unit,— the Line representing the Spirit of Two,— the Concrete 
Unit and the Abstract Twoness, then combining in a Trinis- 
mus, which, as the Head of the Total Cardinal Series of Num- 
bers, represents in turn the whole of that Series. 

895. It further results that the Series of Stepping-Points in 
any Pathway of Progression is in like manner the Analogue 
of the Ordinal Numbers, which may therefore be epitomized 
by any portion of such Series of Steps, or, in other words, of 
any Orbit or Pathway whatsoever. The Point at which the 
Man stands at any given moment, in the prosecution of his 
journey, is the Point to which he has made headway, and is 
to the Succession of Points in the Trail behind him what his 
own Head is to the Trunk and Limbs of his Body. This 
Standing-Place requires, therefore, to be distinguished Mor- 
phically by a distlnctified Point, as the Head of this ordinal 
epitome. It is the First Stepping- Point in respect to Panic, 
Dignity, or Attainment, while it is the last or latest in respect 
to Progression in Time. The Pathway through the Field tra- 
versed is, then, repeated within the Trunlc or Body of the 
If an, that is to say, in the Skeleton, by the Spinal Column, the 
Vertebrae with their primitive doubleness or two-sidedness of 
Constitution repeating the Steps or Trades. The Vertebral 
Column in Man or any Vertebrate appears as a single col- 
umn ; but analyzed with reference to its Typical Plan or ideal 
origin it is really double, or two columns smelted, so to say, 
into one. It repeats, in this respect, the constitution of the 
entire body. There is here also an instance of the Involution 
of Analogues (t. 101). The Pathway of the walker is repeated 
by the Tail or Trailing-after-part of the body of an animal, 
as the serpent, for example ; and, finally, the Animal Tail, an 
external prolongation of the Internal Vertebral Column, is re- 
peated by the Internal Vertebral Column itself. The subject is 
too complex to be fully elucidated in this incidental mention, 
and must be referred to the Structural Outline of Universol- 
ogy, a subsequent but related work. The following Diagram 
42 



038 



CARDINALITY AM) OKDIXALI'l Y. 



[Cn. VI. 



will faniiflh in comparison these two Morpliic epitomes of 
Cardinal and Ordinal Numbers, respectively : 



Diagram N" o . G^J. 



Figure 1. 

CARDINAL. 



Figure 2. 

ORDINAL. 




l B t-ness 



TRUNK. 




S nd -ness « 



In Succes- 



Point achieved (Ft. 
achever, d. chef, Lat. ad 
caput, to or at the 
Head). 



Steps of Progress or 
Ascension, in the Order 
of Progression. 



Repeated in the Or- 
ganization of the Spinal 
Column. 



Note. — Forms inceptive of the Constitution of the Human Body. c. 1,2. 

896. If, still farther, we remove the Heads from these two 
Types, one of Cardinal Existence, and the other of Order, 
there will remain, for the former, the Line merely, the Sign of 
Duism, which now becomes the Morpliic Clef, or the most 



Commentary, t. 895, 1. As Cardinality repeats Unism, (the Sum or Group 
of Units repeating Unity), and OrdinaUty Duism (the Order or Sueemmm re- 
peating 8eparatemm of Position); and as Tnism and Duron arc the Piumor- 
dial Principles of All Things (t 203); and as Uhum fa (morphically and 
DlOSl radically) Point or Head in miniature, and Duitm is Line or Trunk in 
miniature; and as the Point and Line, cardinated or hinging upon each ether, 
constitute the Antivropoidule, ft. 881), which is the Primitive end Elementary 
Trace of tlr Unman F inure, (t. 881), it results that the Human Figure, is, in 
an Elementary sense, necessarily impressed upon everything which exists or 



Ch. vi.j odd and even foem. 539 

epitomized representative of Cardinismus ; and for the latter, 
the simple Series or Succession of Points, connected by inter- 
vening Lines, as the Morphic Clef or most epitomized repre- 
sentative of Ordinism, as seen below : 

Diagram IN" o . 63. ■ 

. Cardinality. 



Ordinality. 



897. Unism and Duism, as hitherto treated, in respect to 
their Morphic Analogues, apply universally to Indeterminate 
as well as to Determinate Spheres. We pass from this uni- 
versal view of the Subject to a more determinate and specific 
one. This brings us to the consideration of Odd and Even 
Form, new and important discriminations within the Morpho- 
logical Domain. This is derived from the Numerical Oddness 



stands forth from Creative Origins (as upon the Universe at large, in Space as 
Head, and in Time as Trunk, Trace, or Trail, Dia 45, t. 670) ; upon everything, 
in Theological Language, " which proceeds from the Lord " — (everything 
Good, the JJnismal Element of Sentiment, as tending towards Unity, and every- 
thing True, or constitutively adjusted, the Duismal Element, as tending towards 
Individuality and Variety even of the Unity). 

2. Prepared by these explanations, let us now listen to Swedenborg's theo- 
logical and mystical statement of the same Principle, as impressionally or intui- 
tionally perceived by him : " I will, in the last place, communicate a certain 
arcanum, which has hitherto been known to none. It is this, that everything 
Good and True that proceeds from the Lord, and constitutes Heaven, is in the 
Human Form ; and that it is so, not only in the whole, and on the greatest 
scale, but in every part and in the smallest ; and that this Form exercises an 
effective influence on every one who receives Good and Truth from the Lord, 
and imparts the Human Form to every inhabitant of Heaven, according to the 
degree of his reception. It is owing to this that Heaven is similar to itself both 
in general and in particular ; and that the Human Form is that of the whole, 
of every Society and of every Angel, as shown in four Sections above. (From 
n. 59 to n. 86). To which may be made this addition : That the Human Form 
exists also in the Angels, in every minutia of Thought that is derived from celes- 
tial Love [the Primitive Unity]. But this arcanum can with difficulty come 
within the comprehension of any man, though it enters with clearness into the 
understanding of Angels, because they dwell in the light of Heaven." (1). 

(1) Heaven aud Hell, No. 460. 



540 ODD and i:yi:.\ SEBEBS. (Cn. VI. 

and Even] and echoes to them, as shown in Diagram 19. 
Figures 1 and 2. 

898. Mobphic Oddxess or Ixequism — Angvlism, Trian- 
gvlism, etc.— is the Reappearance, in Higher Stages or J 
grees, qfthi Primitive Jlorphic Unism, — Ptmctism, Circlism, 
Globe-ism; and Morpiiic Evexxess or Equism, — Pair-ing, 
Copulism, Measure by Comparison,— Is the Reappearance, in 
Higher Stages or Degrees, of the Primitive Morphic Duism— 
Hi ctalin iism, Sguarism^Cube-ism. Ixequa-equism or Equa-ix- 
equism is the Combination of these two related scries of ideas. 

899. As the primitive Unism and Duism are the Spirits or 
Extracted Qualities of the Numbers One, (1), and Two, (2), 
and as Trinism is the Spirit of the Unit ion of the One and the 
Two, it results that the Number Three (3) returns to the func- 
tion and idea of Unity. The One and the Three are both 
Odd Numbers, while the Two differs from them both, totally, 
or as a Contrasted and Antagonistic Principle, from the fact 
that it belongs to, and is the Head of, the Even Series of 
Numbers. This is the reason of what has been already 
referred to as the Sympathy between the First and Third De- 
gree of the Primitive Scale of Numerical Principles, Unism, 
Duism, and Trinism ; that is to say, of Unism and Trinism as 
contrasted conjointly with Duism. It was in consequence of 
this Sympathy that Love or Affection, which is Unismal among 
the genera] attributions of the Mind, was identified by Sweden- 
borg with the "Will, which is Trinismal, as already pointed 
out (c. 1, t. 139). 

900. The Three (3) is therefore a Oxe (1) of a higher order, 
from which there begins a new Series of Three Degrees over- 
lapping with the Former, as the Tonic, which begins a higher 
Octave, endfl also the lower Octave in Music. In other words 
One is the first, and Three the second degree of the develop- 
ment of that generalized idea of Unity which appears as Odd- 
ness or Inequality. 

901. The Four (4) holds the same relation to Two (2) which 
the Three (3) holds to Oxe (1) ; that is to say, it repeats it in 



Ch. VI] 



THE CONSTITUTION OF SEVEN. 



541 



a second degree of that peculiar character which is here de- 
nominated the Second Power. 

902. As the One, and the Two, and the Theee, furnish the 
Universal Principles Unism, Duism, and Teinism, in a 
Primary Trigrade Numerical Development, so the Theee 
and the Four, with their joint product Seven (7), furnish as 
First Heads or Prima Capita, and, therefore, representatively, 
the Principles of Equism, (Equity), Inequism, (Inequity, In- 
iquity, Deviation, Inclination, Partiality, Favor), and Equa- 
inequism, the Combination and Compromise of the other Two 
in a Completeness of Structural Order and Arrangement. 
{Four, (4), for Equism = The Square ; Three, (3), for In- 
equism = The Triangle ; Seven, (7), for Equa-inequism = The 
Compound Figure resulting.) 

903. The Morphic Analogues of One, Two, and Three are, 
as we have seen, omitting some minutiae of discriminations, the 
Point, the Line, and the Angle or Triangle. The Morphic 
Analogues of the Four, the Three, and the Seven, are the 
Square, the Equilateral Triangle, and the House, Edifice, or 
Temple, with its Body and its Roof, as seen below, c. 1-7. 

Diagram !N"o. 64. 



Figure 1. 
EQUISM. 



Figure 2. 
IJSTEQUISM 




Figure 3. 

EQUA- 

INEQCJISM, 



17 



Structural 
Compromise. 



Commentary, t. 90S. 1. There is perhaps no idea upon which there has 
been such a persistent intuitional agreement among the pre-eminent writers of 
all ages and nations as that there is some recondite meaning which attaches 



EMPLE. [Or. VI. 

Seoondism repeats Duism, and we are here in a Second- 
on 3 sries of Development, which is in its character Duiamal. 
This is th Bfl to say that it is Scientic and Logical. The 

Primitive or Natural Order is therefore here reversed which is 
the reason that the Morphic Analogue of Four occurs pre- 
viousiy to the Analogue oi* Three. All of these minute points 
of arrangement work out into points of importance in the ulte- 
rior development of the Science. They can only be glanced at 
here in passing, as caveats against the uninformed criticism of 

the t vro. 

905. The Compass (Dividers) associates with the Circle. 
This— together with the Rule, the Square, the Triangle, and 
the Edifice or Temple, as that which is to be constructed or 
built, by the " Work" of the Order— again reminds us of the 
Symbolism of Masonry, as the Instinctual Stage of the Religion 
of Science, and of the Science of Morals (t 770). 

906. The connection of the Terms Equism with Equity, 

it^lf to certain numbers, and pre-eminently among these to the numbers Seven 
unci Twelve (after the Prime Numbers of the first order One, Two, and Three) ; 
while at the same time there has never heretofore been a particle of Scientific 
proof, and hardlv so much as grounds of probability, adduced in favor ot the 
idea ' None buttfie most fanciful reasons for it have ever been given. 

2 The unanimitv has nevertheless been almost equally great in respect to the 
precise meaning assumed to the number Seven. It has everywhere been held 
to men that which is completed or filled out. The reason ot this meaning is 
now rendered obvious, and is abundantly demonstrated in the text. As the 
sum of the Four and the Three, representing the Second Powers of the Prin- 
ciple- of Unism and Dntem, the Universal Principle* of all Things, Seven is the 
Second Power in the Symbolic (not in the mathematical sense) of Tnmsm; 
that i* to Bay, it is the Representative of the Second Combination of the Repre- 
•. umbers, which embody the abstract Governing Principles of Being; 
and a* Secondiam repeats Duism, and as Duism is the Scientoid Oke, among 
the Three Primordial Principles, the number Seven comes, by Loyalty to 
ti,f Dominynt ok tiie Domain, (the Scientific Domain), to attain to the Scien- 
tific pi^ominance as representative of the adjustment compromise, and har- 
mony between the two opposing Principle in that Composity or Tnmsm 

QOnymoufl with finish, fullness, or completeness. 
taidaa Bays: '"/-a M rt*pat* rdrrerai," and Gesenius says the same. 

dug to one of the illustrations of Gesenius adds : * It appears to us 



Ch. VI.] EXACT SCIENCE OE "INEXACT" SPHERES. 543 

and Inequism with Iniquity, which, is Wrong Doing, or the 
Perversion (or Crooking) of Equity, shows at once that we are 
here in the presence of Moral Discriminations equally funda- 
mental with the Metaphysical and Mathematical Discrimina- 
tions under consideration, and that all the three Classes of 
Discriminations must be, in the nature of things, inherently, 
scientifically, and exactly, adjusted to each other. 

907. Immense consequences result from what is involved in 
the preceding statement. We are now, for the first time, open- 
ing up the way to an Exact Science op Ethical and Social 
Phenomena. We are at the same time creating the Tools and 
Instruments, and discovering the Method, by which the Human 
Intellect can at length obtain a complete mastery over that 
Echo of Unity which connects, in harmony, the Lowest and 
the Highest, the most Exact and the most Inexact of the 
Domains of Being and Thought. It is not the place here, 
however, for expansions and applications. I am compelled to 



possible to resolve all the other passages referred to by him and others into the 
idea of sufficiency, satisfaction, fullness, completeness, perfection, abundance," etc. 
To this he adds nearly a page of illustrations extracted from the Scriptures ; as, 
" to punish seven times" (Lev. xxvi. : 24) a to punish completely. 1 ' (1). 

4. Swedenborg carries out this idea, as p$rt of his larger conception, that the 
•whole of "the Word" (the Scriptures) conceals a Spiritual meaning transcend- 
ing the literal meaning. For its connection with the matter in the text, and 
also to give an illustration of this remarkable writer's method of interpreting 
the Scriptures, the following full extract is given, containing his leading exposi- 
tion (not the only one) of the meaning of the number Seven. 

5. " John to the seven churches," signifies, to all who are in the Christian world 
where the Word is— and by it the Lord is known— and who accede to the 
church. By the seven churches are not to be understood seven churches," 
(numerically), " but all who are of the church in the Christian World ; for num- 
bers, in the Word, signify things, and seven, all things, and all, and thence, also, 
what is full and perfect, and it occurs in the Word, where anything holy is 
treated of, and, in an opposite sense, where it treats of anything profane ;— 
consequently this number involves what is holy, and, in an opposite sense, what 
is profane. The reason why numbers signify things, or rather resemble certain 



(1) Cyclopedia of Biblical Literature, W. Seven. 



T>44 POWERS 01 ETOMBER AND FORK. [Cn. VI. 

make every effort to keep down Tor the present to the most 

i irons, and, in a , even to the most meagre exposition of 

the Elements of the Fundamental Science ofUniversology itself; 

in which the new Science of Ethics and a crowd of other 
New and Related Sciences are ultimately to be developed. 

908, Four is the Square of Two, and as such it is denomi- 
nated the Second Power of Two. Eight is the Cube of Two, 
and this is denominated the Third Power. The terms Square 
and Cube apply therefore equally in respect to Number and 
in respect to Form. There is here, as said elsewhere, a testi- 
mony of exact Analogy "between these two Domains so remark- 
able that it is surprising that it should not have suggested 
the idea of "both a broader and more detailed Analogy which 
should hold good throughout ( ). 

909. Before proceeding further it will be convenient to at! 

to the Morphic Analogues of Calculation generally. We have 
previously seen it reduced to the two single operations of Ad- 



adj actives to substantives denoting some quality in things, is, because number 
1-. i natural ; for natural things are determined by numbers, but spirit- 

ual things by thmg3 and their states (c. 2, t. 286) ; therefore, he who is igno- 
rant of the signification of numbers in the "Word, and especially in the Aj)oca- 
lypse, must be ignorant of many arcana which are contained therein. Now, 
since seven signifies all things and everything, it may appear that by seven 
churches are meant all who are in the Christian World where the "Word is, and 
where, consequently, the Lord is known : these, if they live according to the 
Lord's precepts in the Word, constitute the true church. For this reason the 
Sabbath was instituted on the seventh day, and the teverdh year was called the 
Sabbatharian y ear ; and the «0Mn timet seventh year the jubilee, by which was 

Lfied everything holy in the church • for this cause, also, a week, in Daniel 
and elsewhere, signifies an entire period, from beginning to end, and is predi- 
cated of the church. The same is signified by seven in the following pa.ssages: 

By the ween golden candlesticks, in the midst of which was one like unto 

of Man fApoc. i. 13). By the seven stars in his right hand Apoc. l. 

10, 20). By the seven Spirits of God (Apoc. i. 4; iv. 5). By the seven 

I>s of fire (Apoc. iv. 5). By the seven angels to whom were given seven 

crumpets (Apoc. viii. 2). By the seven angels having the seven last plagues 

xvi. 1; xxi. 0). By the ft la with which the book led 

(Apoc. v. 1 1. In like manner in the following places: That their hands 

fehould be filled am n days (Ezod. xxix. 86). That they should be sanctified 



Ca. VI.] 



ADDITION AND SUBTEACTION. 



545 



dition and Subtraction. These operations may be illustrated 
as between single Units, as follows : 



Diagram !N"o. 65. 




ADDITION, 
JJnismal. 




SUBTRACTION, 
jyuismal. 



910. When to Addition and Subtraction operating perpen- 
dicularly or in a single column, there is joined the idea of the 
Addition of the whole column so situated to another column 
or other columns situated laterally to the first, this Compound 



seven days (Exod. xxix. 37). That when they were consecrated they should 
go clothed in the holy garments seven days (Exod. xxix. 30). That they were 
not to go out of the door of the tabernacle seven days, when they were initiated 
into the priesthood (Levit. viii. 33, 34)." 

6. " That an atonement was to be made seven times upon the horns of the 
altar (Levit. xvi. 18, 19). That the altar was to be sanctified with oil seven 
times (Levit. viii. 11). That the blood was to be sprinkled seven times before 
the veil (Levit. iv. 16, 17). And also seven times towards the east (Levit. 
xvi. 12-15). That the water of separation was to be sprinkled seven times 
towards the tabernacle (Numbers, xix. 4). That the passover was celebrated 
seven days ; and .unleavened bread was eaten seven days (Exod. xii. 15 ; Deut. 
xvi. 4-7). In like manner, that the Jews were to be punished seven times more 
for their sins (Levit. xxvi. 18, 21, 24, 28). Wherefore David saith, Render 
unto one neighbor sevenfold into their bosom (Psalm lxxix. 12)." Sevenfold 
is fully. Likewise in these places : " The words of Jehovah are pure words, 
as silver tried in a furnace of earth, purified seven times " (Psalm xii. 6). " The 
hungry ceased, so that the barren hath borne seven, and she that hath many 
children is waxed feeble " (1 Sam. ii. 5). The barren is the Church of the 
Gentiles, who had not the Word ; she that had many children is the Church of 
the Jews, who had the Word. " She who hath borne seven languisheth, she 
hath given up the ghost " (Jerem. xv. 9). In like manner, " They that dwell 
in the cities of Israel shall go forth and set on fire and burn the weapons, and 






3QUABES OF ETUXHEB AND OF FORM. 



[Ctt VI. 



Addition is Multiplication; and the corresponding countci- 
OpeifctioD isa Compound Subtraction, which is Division (t 0<)<> . 
911, If the number of Units in each column multiplied be 
equal, and if the number of columns be equal to the number 
of Units in any single column, the kind of Multiplication which 
then ensues is called the Squaring of the Number contained 
in the single column. Figure 1 of the following Diagram ex- 
hibits tin 4 idea of the Numerical Square, and Figure 2, the 
corresponding idea of the Morphological or Geometrical 
Square : 

Diagram 



Figure 1. 
NUMERICAL SQUARE. 



No . 6 6. 

Figure 2. 
MORPHOLOGICAL SQUARE. 



1 ooooo 
1 ooooo 
1 ooooo 
1 ooooo 

JLOOOOO 

Addition, 1 + 1, etc. ; multiplication, 5 x 5 = 25 



912. If to the sheet of columns (summing up in the instance 
above as twenty-five) we then add a number of sheets equal 



/ 



v 



they shall burn them with fire seven years : they shall bury Goer, and seven 
months shall they be cleansing the land" (Ezek. xxxix. 9, 12). " The unclean 
Spirit will take with him seven spirits more wicked than himself" (Matt. xii. 
15). Profanation is here described, and by the seven spirits with which he 
would return, are signified all falses of evil ; thus a plenary or total extinction 
of goodness and truth. By the seven heads of the dragon, and the WOfll erowns 
upon his head, (Apoc. xii. 3), is signified the profanation of all goodness and 
truth. It is evident from what has been said, that seven involves what is holy 
or profane, and signifies all things and fullness" (1). 

7. Among non-theological writers we have already seen the devotedness of 
Oomte to the number seven (c. 1, t. 863). Fourier had the same; although his 
ideas dominated in the number Twelve, with a pivotal addition of 
Comte, without this discrimination, fastened in some manner also upon the 



(1) Apocalypse Revealed, No. 10. 



Ch. vl] point, line, squake, cube. 547 

to the number of columns in a single sheet superimposing one 
of these sheets surface- wise upon the other, we shall have the 
numerical Cube of five, (the number here chosen as basis), 
which is five times twenty-five or 125. The Morphological 
Analogue of any Numerical Cube whatsoever is then a simple 
Geometrical Cube. This may be made analogous with any 
specific Numerical Cube by marking off the corresponding 
number of divisions upon its side, as feet or inches, for exam- 
ple, of measurement. 

913. As the Point is the Analogue of any single Unit, so the 
Line with its measure-marks is the Analogue of the Numerical 
Column of Units ; the Square, divided as the Chess Board or 
Chequer Board, is the Analogue of the sheet of Columns, and 
Units within the columns of the Sums which is squared by 
Multiplication, and the Cubic Pile, as constituted of other and 
minor cubes, is the Analogue of the Numerical Cube. 

914. We return now to the consideration of the Globe, the 
Cube, and the Egg as the Three First Heads of Concrete 
or Elaborated Form. As such they constitute a Department 
of Form which is pre-eminently illustrative of the Principles 
of Organization or Concrete Being ; the Globe of the Unism, 



number Thirteen, as a governing number. See, upon the same subject, the 
writings of St. Pierre, Luke Burke's Mythonorny, and passim, throughout the 
whole body of literature. The number Nine is, as it were, only a more elaborate 
Seven — the mathematical or literal Second Power of Three, as Seven is sym- 
bolically so, by Abridgment— by Addition substituted for Multiplication, a. 1. 



Annotation, c. 1, t, 903* 

The frame thereof (1) seemd partly cir- And twixt them both a quadrate was the 

culare, base, 

And part triangulare ; worke divine! Proportioned equally by seven and nine ; 

Those two the first and last proportions Nine was the circle sett in heaven's 

are ; place : 

The one imperfect, mortall, fceminine ; All which comparted made a goodly dia- 

Th' other immortall, masculine ; pase (2). 



(1) The Human Body. (2) Palace of Alma in Spenser's "Fairy Queen, 1 ' B. ii. c. ix. v. 22. 



548 



ANALOGICAL THREE POWERS. 



[Cn. VI. 



the Cube of the Duism, (in a Third Power of ascension from 
the Elementary Duism of which the Analogue is the Straight 
line), and the Egg as the Trinism of this Concrete Domain. 

5, Hie Globe Figure is then itself the Analogue of a Third 
Power— in a new analogical sense — of Unism in the Primary 
or Incipient Development of the Principle. The Stages here 
are, the Point as Basis (or First Power); the Circular 
Surface as the Second Power ; and the Solidity of the 
Globe as the Third Power. All these are Naturoid. They 

successive elevations of the general idea of Roundness 
and of Futurism, answering to the Line, the Square Sur- 
face, and the Cube for the corresponding Degrees or Powers 
of Straiglitness, and hence of Scientism. The Ovoidule or 
Egg-shaped Atom or Germ, the Ovoid Surface (Membra- 
noid\ and the Solid Ovoid, are the corresponding Degrees 
or Powers of the Trinism (Artoid within Nature) of this Series 
as exhibited below. 



Diagram No. 67. 

Xaturoid. Scienioid. 



Artoid. 



3rd Power. 






2d Power. 






1st Power. 



01 0. The reigning Compound Series of Morphic Discrimina- 
tions, such as prevails already in Science, is derived from the 
Middle Column of the above Diagram— Scientoid— subsuming 



Ch. VI.] 



KEIGNETG SERIES OF FOEMS. 



549 



as a Basis, and resting upon the Point, taken from the First 
Column — Naturoid. The Rule, the Square, and the Cube 
have been instinctively recognized, although never explicitly 
stated, as having relation to Exactitude ; and Exactitude is the 
Spirit of Science. 

917. The following Diagram will again exhibit this reigning 
Series of Geometrical Discriminations now raised numerically 
through a Series of Four Degrees, — borrowing for the purpose 
the mere, Point, as Least Element from the Naturoid Series of 
the preceding Diagram : 

Diagram No. 68. 



4. 




Solidity. — Solidismus. 



3. 



Surface. — Superficiismtts, Sur- 
facismus. 



2. 
1. 



Line . — LrrasMUs. 



POENT. — PUNCTISMUS. 



918. We have hitherto, for the most part, considered the 
Point as the Analogue of the Unit, and hence as related to 
Number. But Form itself has, as may be inferred from the 
Diagram, one fourth of its entirety represented by the Point. 
This is Form as constituted of mere points irrespective of lines, 



5j0 SUBDIVISIONS or BEB] [Cn. VI. 

B01&06B, or solids. This! have denominated the Ptmotismua 

Of Form, and to this we have already given our attention. It is 
that department of Form which is well illustrated by the Stare 
as t,h \ stand scattered in the Firmament, or by the Stipple 
Work of the Painter, which is a mere aggregation of Points — 
the individual Points repeating, of course, the Units of Num- 
ber. So far as this, it has been previously described and 
illustrated (t 603-607). 

910. But further than this, the Punctismus of Form is not 
so simple as not to admit an exceedingly important subdivi- 
sion. It has three Grand Departments, as follows: 1. Po i 
tion, of which the Type is the Single Point; 2. Distance, of 
which the Type is Two Points at some degree of remoteness 
from each other ; and 3. Situation, or Relative Position, of 
which the Type is Three Points (usually) adjusted equi- 
distantly by Tendency to Equation. The composition of 
this last is Position plus Distance. 

920. The next Grand Department of Form, in this reigning 
Series of the Departments of Form, is Lineation or Limitation 
Proper, — or, as a Department, the Limitation of Form, — of 
which the Type is the Line. This undergoes a similar Three- 
fold Division, into 1. Rectism, of which the Type is the 
Straight Line ; 2. Angulism, the Type of which is the Broken 
Line or Angle ; and 3. Curvism, or an infinite Series of 
Angles brought into reguloidism which is here representative 
of the Principle of Rectism in combination with Angulism. 

921. The Third Grand Division of Form of this Order is 
Surfactsm— Apparitional, Phenomenal. Of this the three- 
fold distribution gives : 1. Segmentism, of which the Typical 
Representative is the Square ; 2. Sectokis^, Typically repre- 
sented by the Equilateral Triangle ; and 3. &BCLISM, of which 
the Type is the Circle, as to its surface or face. 

-. The Fourth of these important Divisions of Form is 
Boltdibm or Solidity, which subdivides into 1. Cube-ibm, as 
the Grand Concrete Type of Regularity ; 2. Pyramidism, or 



Ch. VI.] 



SYMBOLISM AND DEGEEES OF FORM. 



551 



Solid Angulism; 3. Globism, the Grand Type of Solid Ro- 
tundity and of Concrete Entity or Thing. 

923. The Diagram below will exhibit these several Sub- 
divisions of the Domain of Form in their ascending order of 



Diagram No. 69. 



4. SOLIDISM. 

(Volume or Tome, Folio, 

Octavo, etc.) 



1. 



3. 



3. SURFACISM. 2. 

(Pages and Leaves.) 

1. 






Globe-ism. 

Pyramidism. 

Cube-ism. 

Circlism. 





/^ 



Life-Foots or 
Germ. 

Soala. 



Temple. 



Sectorism. (Ineqttibm). 



Segmentism. (Eqttism). 



t. 902. 



f 3. 



2. LINEATION. i 

(Lines of Writing or 
Print). 



2, 
. 1. 



Curvism. (Grace, Gracefulness). 



X Angulism. (Deviation, Transgression). 



JRectistn. {Direction, Directness, Eight). 



K ' •) 



1. PUNCTATION. 

(Punctuation and Letter- 
types) t. 604). 



2. 
I 1- 



SITuation, (Distanciated and Belated Po- 
sition). 

Distance. 



Position. 



0.1. 



Commentary, t, 923. 1. The immense significance and importance of 
these Morphic Discriminations will gradually open to the Mind of the student 
of Universology. It is not merely nor mainly as developing a new and im- 



ASiKXT AND DESCENT OF FOBM-8CALE. [Cn. VL 

increas raplexfty from the Point up to the Cube, if we 

b gin the numbering in the margin, and rise to the top of the 
Table. Otherwise, if we descend in the ordinary manner of 
reading a page of printed matter, we have the n order of 

decreasing Complexity, from Globe to Atom and Point ; from 
Concrete and Corporeal to Abstract and Elementary. (The 
reader should not forget that the Tables and Diagrams are 
usually to be read upwards. The Analogies, in the Left Margin, 
with the Constituents of Literary Matter, will aid the Under- 
standing of the Subject ; so of the few suggestive terms in 
Parentheses, on the Right, relating mostly to Ethical Con- 
siderations.) 

924. In the Fourth and Highest of these Typical Classes of 
Form, — and. then, in all the others by Echo or Correspondence, 
— different classes of effects are produced by different mod 
of combining the Subdivisional Factors of the Department. 
For example, the Cube as Body, and the Pyramid— which 
may be rounded by Artistic Modification into the Dome 
as Roof or Surmounting Addition,— furnish, conjointly, the 
Architectural Type,— that of the House, Palace, or Temple, 
the Residence of the Animal or the Man, of the King, and of 
the God, respectively. The Cube and the Globe Figures, com- 



mense Science of Morphology as such, that their value is to be considered. 
Apart from, and altogether paramount to, this direct and immediate value, is 
that of these same Forms as Hieroglyphs and Symbol* of Corresponding Pnn- 

f esand L g in a Con I i-nty, and pre-' 

teribing or governing the distribution, — in precise Correspondence with these Forms,— 

\U the D Us and all the Details within all the Departments of Being. 

- i lea is repeatedly insisted upon in the present work, because it will often 
require a new mental training to !>rin£ the mind unaccustomed to the subject 

Dpletelj into the ability to seize the meaning of the statement. As it is the 
Scientific point of view we are now occupying, and at 

the U * which the 8trai 
fry held to the lets regvl rr forms present* d by h it is 

this Geometrical Variety of Form which is properly denominated Positive, or, 
in other words, Paramount and Governing in the Domain of Form. 



Ch. VI] HOUSE, INHABITANT, CAREEK. 553 

bined "by interblending, furnish the Type, as previously 
shown, (Dia. 47, t. 775), of the Egg, the Embryo and Vital 
Representative of the Animal, the Human, or the Divine, 
Inhabitant of the Edifice, or Tabernacle, or Dwelling-Place. 
The intervening Pyramid, as Scala, or Scale, or Staircase, 
the Graduated Ascension from a Base, like that of the Cone, 
to a point as its Apex, or of Descent, as from the Apex to 
the Base of a Cone ; or from the Centre of a Globe to a Plane 
cutting its Surface as Base, — is representative of the State, 
or Career of Development, of the Individual or Race through 
a Hierarchy of Rank, from the dust of the earth and the 
worm, up to the Supreme Central Type of Perfection. This 
in the Natural Order of Evolution coincides with the Ascen- 
sion of the Staircase ; the Logical Order finds its Analogy 
in the Counter- direction to that of Descent (t. 6). 

925. Edifice, Tent, Tabernacle, Shrine or Arena; the Di- 
vinity or Inhabitant occupying the Shrine ; and the Career 
of Achievement, Dignity, and Bank,— are thus Three Grand 
Aspects of the Development of all Being, so symbolized by 
the Morphic Combinations here brought into view. The term 
Hierarchy, which means, literally, no more than a Priestly 
Order of Government, has been adopted and expanded to 
mean, in Sociological parlance, and then as a Technicality of 
Universology, any Scheme or Scale of Ascending, Descend- 
ing, and Correlated Dignities and Ranks, as that of the 
Inferior and Superior Officers in an Army or the State ; and so 
even with reference to Inferior and Superior Orders of Develop- 
ment in any Department of Nature or in any Plan of Organi- 
zation whatsoever. 

926. But it remains now to be stated, that all that is exhibited 
in the preceding Diagram is a mere Abstract from the real 
Exhaustive Scheme of the Basic Distribution of the Grand 
Domain of Form, (the Morphismus). The following sched- 
ule will intimate the Method and Scope of the larger and 
truly Universological Distribution, which in subsequent works 

43 



554 BEDT7LX OF MOBPHIC I . BTO, (Vn. VI. 

of Detail, may and wfl] b i cam* d out with exactitude and 
minuteness into all its various branch 

1. The Unibmus of Form, (op, I clinically, of the Mor- 
phismus), i< Tin: Point with its Varieties and Moditicatio 

reven the Point is by Metaphysical Analysis capable of 
Infinite Variety), — the Point standing representatively for the 
entire Pnnctisnius of the Morphismug <t. 603-607 . 

2. The Duismus of Form is The Lixe representative of 
the Liniismus of the Morphismus (t. 603;. These two are the 
Elementismus of Form. 

3. The Teentsmus of Form is Elaborate Form which 
bifurcates into 1. Solid Form ; and, 2. Superficial Form or 
Surface Form (t. 538). 

927. Dismissing for the present the Unismns and the Ti ■'. 
mus in the Scale, let us pursue the distribution of the Duis- 
mus or Liniismus of Form. 

1. The Unismus or — substituting the Principle for the 
Domain, we will now say — the Uxism of Form is The 
Steaigiit Lixe ; 2. The Duism of the Line is The Broken 
or Defk acted Lixe ; and, 3. The Teixism of the Line is The 
Curve, which involves the Principle of the Angle or Break in 
its Continuous Deviation from Straightness, and involves the 
Principle of Straightness by the Regularity (or Reguloidu< 
t. 520) of the Curvature <t. 517, 518 >. It appears now that 
the Exhibit made in Dia. No. 13, t. 533, is also no more than 
an Abstract of this more ample Distribution. 

3. Dismissing the Unism and Duism, let us pursue the 
Trinism of this last Scale. 

1. The Unism of the Curve is The Cubvb of Single 
Curvature; 2. The Duism of the Curve is The Curve of 
Double Curvature; and, 3. The Teixism of the Curve is 
Tin: Spiral, which in the respect in which it differs from the 
Helix, is properly A Curve of Triple Curvature t637«. 

I, Dismissing, in this instance, the Second and the Third 
Branch of the Distribution, let us pursue the Subdivisions of 



Ch. VL] composite line of beauty. 

the Curve of Single Curvature ; that is to say, of the Curve 
which lies wholly in the Same Plane. 

1. The Unism of the Curve of Single Curvature is 
the Simple or Circuloid Curve, or, in other words, the Arc 
of a Circle ; 2. The Duism of this Curve is the Serpentine 
or Hogartli ' s Line of Beauty, which also subsumes the Rec- 
tism of the Straight Line, and is itself, therefore, at the same 
time, a Trinism relatively to that more radical connection 
(t 520) ; while yet hi respect to mere Curvature it is Duismal, 
involving doubleness, on the one hand, and converseness, on 
the other, of Simple Curvation; 3dly and finally, The Tri- 
nism of the Curve of Single Curvature ascends still 
higher than Hogarth's Line into the Realm of Art and Beauty. 
It is the Simple or Circuloid Curve adjoined as a Head to the 
Serpentine as a Trunk or Trail, precisely as the Point adjoined 
as Head to the Line as Trunk produces The Anthropoidule, or 
as Head adjoined to Trunk produces The Anthropoid, (t. 881), 
which is representative of Anthropomorphism, universally. 
This pre-eminently artistic Compound Line of Beauty, the 
Nature and Elements of which have not, as I am aware, been 
previously defined, is favorably illustrated in the Outline of 
the Neck and Back conjointly of the Arabian Horse and other 

Diagram. 3NTo. 70. 

Trinism of the Curve of Simple Curvature. 




high-blooded Horses. The Arch of the Neck is the Arc of a 
Circle, and the Head of the Compound Curve in question. 
This declines into the Serpentine of the Back and Croup which 
is the Trunk or Trail of the Curve. The accompanying Diagram 



556 UJUVJCRSOLOGY AGAIN DEFINED. [Cu. VI. 

completes the illustration. The Principle of Artistic Modi- 
atioh t. 515) intervenes to modify the Theoretical Elements 
of the Curve. The Curve abuts on the Straight Line which 
represents the Head of the Horse. 

930. The Elementary character of the present work forbids 
to do more than merely to open up this imm snse held of Sci- 
entific investigation ; the Exhaustive Scientific Distribution of 
the Elements and Infinitive Varieties of Naturic, Scientic, and 
Artistic Form. I must not dismiss the Subject, however, after 
this mere initiation, without especially emphasizing the fact 
that, if this immense Distribution were completed, it would 
constitute no more than the Science of Morphology as elabo- 

EATED FROM THE PRINCIPLES OF UNIVERSOLOGY. It WOIlld 

still not be Universology itself, which is something yet vastly 
greater in Character and Scope than all this. Universology 
in respect to Form treats not of the Forms as such, but of 
the Meaning or Significance of the Forms, typically, or 
as they Ecno to Corresponding Developments of Number, 
of Metaphysical or Logical and Moral Principles, of Socio- 
logical Principles, and the like, throughout every Depart- 
ment of Being. It is the Comparology of all these through 
the aid of Typical Forms as Patterns or Normal Ideas which 
constitutes it the Science of Universology. Every Variety, 
Element, and Aspect of Form, in the utmost Infinity 
of its possible Development, is the Type, Symbol, or 
Hieroglyph of a precisely Corresponding Principle 
ix every Sphere and Department of the Entire Uni- 
verse. The Explicated and Systematized Knoicledge of all 
this pertains to, and is again, the Science of Universology 
itself (t 3, 59, 70, 136, 137, 153, 159, 165, 183, 443, 835). 

931. The Free-Mason has instinctually wrought symbolically 
at the construction of the Temple ; the far-reaching genius of 
Fourier saw all Humanity, in the coming Age of High Har- 
mony, as Phalanxes of Consociated Individuals Collectively 
inhabiting Innumerable Magnificent Palaces ; and the vision- 



[Ch. VI. THE NEW JERUSALEM. 557 

of the Seer of Patmos, more poetically inspired than all others, 
discerned the beatific Structure of Human Society in the 
Future, as both an Edifice and a City descending out of 
Heaven, and having the dimensions of a regular Architectural 
Plan (a. 54, t. 204, 286, 287, 423, 425; c. 1-3, t. 453, 587, 903, 
(Dia. 9), 905, 909, 922, 924, 948, 1015-1030). 

932. The Point is the Analogue of Position, or of the Posit- 
ing of our Thought ; it may be merely in blank space, or in 
imagination even ; so that it converges upon, and occupies, as 
it were, one Centre or Place, as when we attend to anything 
whatsoever ; whence it also happens that the Point is repre- 
sentative of a Unit, Entity, or Single Instance of Being, and 
hence of Thing, Object, or Individual. But it is Pure Thing 
or Object, irrespective of any quality, property, attribute, or 
relation other than this one of Position itself. Such is the 
Process of Thinging and Thinking / that is to say, of Indi- 
vidualizing, in Pure Reality or in mere Thought. It is this 
which the intelligent Phrenologist means by the action of the 
Organ of Individuality, which he locates directly on the Mid 
or Median Line of the Forehead, slightly above the root of the 
ISTose. The Natural Language of this organ, he would inform 
us, is the knitting of the brow, when we attend, externally. In 
the action of this Organ is the Incipiency of all Intellectual 
Function ; the Point being in respect to it, as in respect to Ex- 
ternal Form, the Starting-point and Least Element of Distinc- 
tion, prior even to Delineation (De-LiN-eation). 

933. Immediately below this point in the Brow, and to the 
right and left along the superciliary ridge or eyebrow, the 
Phrenologist again locates a series of mental faculties which 
collectively he denominates Perception, or the Perceptive Or- 
gans of the Head. Perception means collection or gathering 
together, and primarily of Points, as constituting Lines, Sur- 
faces, etc. In French they say, the perception of rents, in the 
same sense as in English we speak of the collection of money 
or debts. The first stage in the Collectiveness of Points is the 



t:ii; riii:i:.Noi.()(.i( al OB [Gh. vi. 

Category of Distance, which is denoted elementarily, as shown 
in the Diagram, by Two Points, which must of course be col- 
lected in the thought, or perceived conjointly, while yet tl 
remain distant, (Lat. di, starts, STAironrG asundeb), in order 
that we have an apprehension of Distance Buchanan, in 

pilar accordance with this idea, adds to the Ordinary List 
of the Organs of Perception a Phrenological Organ of u Dis- 

ic ■ " at the side of the root of the nose, and adjoining the 
better recognized Organ of "Form." 

9:>4. The Two-Points are, as I have said and repeated, the 
Universal Analogue of Distance ; as the Three-Points are so 
of Situation, wliicli last is Distance in connection with Position 
or mere Centre. Then comes the Line, which is the type of 
Lineation ; and Lineation or De-lineation is Form proper, or 
Figure, or Outline. The phrenological Organ of "Form" is 
placed inmost along the Brow, or contiguous to the side of the 
root of the Nose. That of Situation I shall account for else- 
where. 

935. Then comes Surface. This is represented "by Color, 
as the basis of superficial or Surface-wise Phenomenality or 
Appearance. The phrenological Organ of " Color," if located 
in strict accordance with this occult truth, would occur next 
outwardly along the Brow, but, by a subtle operation of 
the dance of positions which reverses the Abstract in the 
Concrete, and which has reversed the relative positions of 
Distance and Form, it occurs actually further out than the 
Organ of "Weight." Buchanan interposes in the same 
group, but lower down, between the angle of the eye and the 
nose, an Organ of " Size." This is only the Globose aspect 
of Form, and seems related to Space, and to the Organ which 
other phrenologists have located above the superciliary ridge, 
and have denominated "Locality." 

936. The Organ of " Weight" then comes in as representa- 
tive of Solidity, the next of these Morphic Degrees above 

Solids and Ponder are basically related to each 






Ch. VI.] EXTENSION AND PROTENSION. 559 

other, not that Solids are the only bodies which are pondera- 
ble, but that the given body in its solid consistency is pro- 
portionally more ponderous than it is in its liquid and gaseous 
state. 

937. All these Discriminations and Groupings of these phre- 
nological Organs have been made, hitherto, in a purely em- 
pirical way, that is to say, guided by no other Principle than 
Observation ; and yet the reader, I think, cannot fail to be 
struck by their general coincidence with the proper results of 
that radical analysis above instituted, Universologically, and 
which concerns the Point, the Line, the Sueface, and the 
Solid. 

938. We have now exhausted, in this comparison, what is 
contained in the fourfold discrimination of the preceding Dia- 
gram ; but as yet we have only partially exhausted the Organs 
of Perception, which the phrenologists have located along the 
Brow. I have mentioned the Organ of "Size" supplied by 
Buchanan, and its natural association with " Locality " and 
hence with Space. He also locates at the outer side of the 
eye an Organ of " Force;" that is to say, of the Perception 
of Force or Dynamic Phenomena. This is at the base, in like 
manner, of the sense of Time, which word he also employs as 
the name of an Organ above this one, and above the super- 
ciliary ridge, and by the side of that which the other phreno- 
logists have denominated " Locality" ( — Space). 

939. Let us now substitute, for our present purpose, the 
names Extension and Protension for these Organs of Size or 
Locality and Force, and we have at once the Spacic Idea and 
that of Tlie Urgency forward in Time as a Current of Events, 
with which — coupled with each other as the joint Negative 
Ground of all Being — the Universological student is now al- 
ready familiar (t. 9). Space and Time are, in other words, 
the Negative Containers of that Solidity which has as its 
single analytical elements, Points, Lines, and Surfaces. 

940. Finally, " Order" and "Calculation" finish out, as 



560 HTCJ8IO, LAKGX7AG [fn. VI. 

Phrenological Organs, the range of Perceptive Organs, if i 

• and "Language," which being something 
more than mere Perception, are placed, both of them, by 
Buchanan at the outer angle of the Brow. These will be noticed 

presently it 943. 

941. "Order" is the Seriality or Ordinality , and "Calcula- 
; » is the Grouping, Summation, or Cardinality with which 

, r or student lias been rendered already familiar 

(Disi. No. 45, t. 670). 

942. It appears then that the four attributions of Form con- 
tained in the Diagram— Point, Lixe, Surface, and Solid— 
are still of a partial character in this, that they are Entical and 
l/nismal, or such as relate mainly to the one object ; and that 
there is another Variety of Form which corresponds to them as 
X egatoid, Relational, and Duismal, or such as concerns in pre- 
ponderance Various Objects in their Co-ordination with each 
other. Space and Time coincide with the Unismal Order of 
these Discriminations ; Groups and Series with the Duismal. 

943. Finally, the Trinismal Combination of both classes of 
these properties and conditions of Form,— Entical and Rela- 
tional—and of the Laws of Movement as measured by Form, 
constitutes Harmony ; and Harmony, when expressed in Lan- 
guage or Sound, is Music. The phrenologists have then, in 
striking accordance with these deep analytical discriminations, 
located the organ of " Music" at the termination, or, as it 
were, at the head of the Series of Organs which we have been 
investigating, just beyond the outer angle of the Brow. Here 
also Buchanan places the Organ of "Language," and also a 
distinct Organ of "Sound," while former phrenologists have 
located the Organ of " Language" farther forward, in the 
Perceptive Range, and back, as it were, of the eye itself. 

'J 14. It is proper here to observe that Buchanan, who is the 
discoverer of Psychometry and Psycho-Neurology, and almost 
the Founder of Monanthropology, has corrected the Gallian 

^stem of Phrenology, and advanced the knowledge of it very 



Ch. VI] SCTENTISMAL PHRENOLOGY. 561 

greatly by partially abandoning mere Cranioscopy, or " the 
Reading of Bumps," and substituting, in a great measure, 
the Psycho-Neurological method, that of " Magnetizing" the 
different organs or localities of the Head, and observing the 
mental manifestations which are, in sensitive subjects, regu- 
larly evoked by that process. 

945. But the method of Buchanan in Phrenology, like that 
of his predecessor Gall, is still merely empirical, observational, 
or inductive. Universology will revolutionize Phrenology and 
Monanthropology, by introducing a totally new element, Ana- 
lytical and Scientismal; one which will be to the mental 
Geography of the Brain and Head, and, in a secondary sense, 
to that of the Trunk or Whole Body also, what Scientific Geo- 
graphy is to the mere Naturismal Knowledges of the traveller, 
who observes and classifies his observations with no knowledge 
of any equator or poles of the Earth, and consequently with 
none of any degrees of Latitude and Longitude, nor of any 
mathematical method of determining distances, climate, etc.. 

946. Universological Phrenology begins at the opposite end 
from merely observational investigation by any of the methods, 
and determines, a priori, the Design, so to speaJt, of Nature 
in the Mathematical Outlay of the Head. The mental mani- 
festations associated with different localities are then merely 
the natural climatic influences, so to speaJc, properly to be 
anticipated, analogically, from the mathematical relation of 
the parts. 

947. This new Scientismology of Phrenology does not dis- 
pense with the Naturismology which is Observational, any 
more than the scientific outlay of the blank Globe, by its lines 
of latitude and longitude, dispenses with the insertion of the 
natural features of the land and water. It only correlates, 
measures, and governs them, and furnishes a new method of 
rapidly attaining to a higher and distinctly different under- 
standing of the Subject. What this new a priori and pure 
or transcendental scientific element thus effects for Phreno- 



Ml -UAL AND OTHEB IIARMOXIES. [Cii. VI. 

gy, it alto effect* in similar degree For all of the E 

PXBIOAL OB India nvi; Sctenc; It will also furnish a 
sufficient and satisfactory answer to the criticism upon Phre- 
nology from tin 1 side of the Physiologists, including the other- 
wifi . damaging assault upon the Gallian System made 

by Sir Wm. Hamilton. (1). 

948. If now, recurring to Point, Line, Surface, and Solid, 
we omit the Point, which we have previously borrowed, as it 
were, from the Naturismus as a basis, we retain the three 
Scientisma] degrees, the Line, Surface, and Solid. These cor- 

rpond with the three dimensions, Length, Breadth and 
Tiiicktii, (thickness), Elements of Form and Being which 
will figure very largely in the ulterior exposition of Uuiversol- 
ogy. They in turn correspond with the Length, the Breadth, 
and the Height of the Celestial City as seen by John the 
Revelator, which were equal ', and each ticelce thousand fur- 
longs in extension (a. 54, t 204, 274, 276, 424, c. t. 453). 
Equality is the Basic Idea of all Science, and Twelve is the 
highest or most developed and elaborate of " the Sacred Num- 
bers" of which One, (1), Three, (3), with the Subdominance 
of Four, (4), and Seven, (7), with a Subdominant Five, (5), 
are the Elementary Factors (c. 8, t. 503). These are the num- 
bers which predominate in Music. One is the Tonic, represen- 
tative of Unison, Seven fills the Octave as Diatonic, which by 
the intercalation of Five semi-tones carries us up to the Twelve 
Chromatic Notes or Tones, and completes the Scale. There 
are three Plenary Chords within the Octave, with an ambig- 
uous admission of a Fourth as the Tonic of the Octave 
above. A similar overlapping carries the Seven up to Eight, 
and the Twelve to Thirteen. 

949. Music is Harmony in the large and inclusive, not in 
narrow and technical sense of the term. Music is, according 
to Fourier, the only one of the Harmonies of Nature which has 



(1) Lectures on Metaphysics aud Logic Appendix. 



ch. vi.] foukiek's law of the seeies. 563 

"been hitherto discovered. According to him also, the Passions 
or Motor Forces of the Human Soul are — and by a higher 
echo of the same analogy, the normal Groupings and Seriation 
of Individuals in a Harmonic Society, such as it is the destiny 
of man to enjoy on earth, are to be— distributed in exact echo 
to the Musical Law. 

950. This Series of Numbers 1 3 (4) 5 7 (8) 12 (13) with 
some complications and additions among the higher numbers, 
including especially the number 32, constitute what Fourier 
furnishes us, with little more of proof than what is found in 
the relation of these Numbers to Music, as the Pivotal Num- 
bers of all the Higher Harmonies in the Distributions of Na- 
ture, and as the guide for our own Construction and artistic 
effects in the Harmonic Reorganization of Society (c. 8, t. 503). 

951. There is a striking validity in the Semi- Scientific intui- 
tions of Fourier which the graver and more positive method of 
Universology will vindicate, rectify, and enlarge. It is true 
that "the Law of the Series distributes the Harmonies ;" but 
the particular Series of Numbers here brought into view, as a 
Series of Pivots or Governing Numbers, is but a fragment of 
the subject, and has had hitherto no positive or scientific basis 
on which to rest. This subject will be resumed elsewhere in 
a new connection, and will begin to be placed upon a more 
satisfactory basis (t. 1028, 1029, 1031-1033). 

952. The remainder of this Chapter will be Transitional 
from Abstract Form to the Actual Cosmos, from the Basic 
Outline to the Structural Outline of Universology. It will be 
also in a measure miscellaneous, owing to the exigency for 
abridgment in this elementary work. It will first complete the 
consideration of Form by introducing its higher and final dis- 
tributions. It will then treat of Direction, as a Superior De- 
partment of Limitation (or of Form in the larger sense) to 
mere Figure or Form (in the minor sense). It will then con- 
clude with a cursory consideration of Arto-Philosophy which 
has as yet so little development, and for which we are so little 






BTB A\I> ABSTRACT HEAD FOBHS. [Cn. VI. 



prepared at present that it is not necessary it) assign to it a 
separate chapter. 

3, Thf Globe, the Cube, and the Egg were shown, in what 

cedes to be in a certain sense the First Heads of Form. It 
g appeared, however, also, that they are elementary of con- 
Organization only, and that there are More Analytical 
Elements of Form below them and from which they are 
derived; namely, the Point and Circle- Surface below 
the Globe, the Straight Line and the Square below the 
Cube, etc. 

964. It is now to be observed that each of these Heads of 
Form, whether Concrete or Abstract, has a Trunk, Train, or 
Ulterior Backlying Extension or Succession of Form, corre- 
sponding to, and depending from it as Head. The Point, for 
example, has its Line or Series of Points, or the two combined, 
and so of the Circle and Globe, which furnish a ribbon-like 

Diagram No. 71. 

Natural Order. Logical Order. 




Skull. 



Pelvis. 



Y 



O © (3 




o o 



or cylinder-like extension. This Continuation may then be 
broken into successive disconnected or connected Circles or 
Globes ; so of the Cube, which furnishes the Prism or Series of 
Cubes. The accompanying Diagram will give a sufficient idea 



Ch. VI.] TRAIN AND ENGINE; CAUSE AND SEQUENCE. 565 

of these discriminations, and will contribute thus farther to fix 
the conception of the Head Types of Form, as First Heads or 
Prima Capita; and as, therefore, typical of Principles of 
Being, as distinguished from the extension of Principles into 
the domain of their Consequences, or the successive applica- 
tions in the continuity of their operation. Principles are 
again Cardinal and Spacic, as contrasted with Continuity 
of Operation, which is Ordinal and Tempic (c. 5, t 9). 

955. Principles are Causes, and Sequences or Con- 
sequences are Effects. Natural Causes lie below and back 
of their Consequences, and push them outwards and upwards 
into existence. The operation is a tergo or from behind and 
below. It is the push, as contrasted with the pull (t. 622). 
The Natural Causation of the Man lies accordantly in the 
Loins of his Father, or of his Ancestors. The Pelvis is the 
Counter-Head of the Skeleton, in which is placed, or to which 
is appended, this natural causation of the Man in his develop- 
ment in time. The Natural Order is primarily from below, 
upwards. 

956. Logical Causes lie above and before their Consequences, 
and draw or pull the Chain of their Effects after them ; or they 
act reflectively upon the natural train of events. The opera- 
tion is a fronte or from above and before. The Domain of 
Logical Causation, or Reasoning is therefore the Head of the 
Man, which leads the Body, or else acts reflectively upon and 
through it, by a counter-push or exertion to the primitive 
push of the Natural Order. The Brain, the Organ within the 
Head specifically entrusted with this Logical or Reflective 
Causation, is lodged in the Skull as the counter-pivot of the 
Pelvis and the Loins below. Intervening between these two 
Pivots or Heads of the Skeleton, there are then placed in the 
construction of the spinal column of man twenty -four ver- 
tebrae, or little skulls or pelvises. The measuring number 
is twelve, — the ruling sacred number of Structure or Construc- 
tion, — but this is repeated by the conjoining, end to end, of the 






ION AS PATTERN. 



[Ch. VI. 



two Beriee ; the natural series of twelve, with the Pelvis 
Head below, and the logical or rational series of twelve, with 
iis Head above it. 

'.>:>:. The Skeleton is the framework, or form-giving depart- 
ment of the Body, that which is therefore pre-eminently typical 
of Type Forms, or of Architectural Plan, in the Primitive 
Outlay of the Body. Christ explained, when he had affirmed, 
" If the Jews destroyed this Temple, he would rebuild it in 
three days," that he spoke of the "Temple of his Body." 

(t. ). 

958. These important considerations are merely glanced at 
here, and must not be expanded. They will be resumed else- 
where. The accompanying Diagram will, however, exhibit the 

Diagram N" o . V J3 . 



Figure 1. 



■Figuro 2. 



Figure 3. 



Primitive Type. Artistically Modified Type. Occult Presence of the 

Egg Form. 




/A 





Typical, and, so to speak, Primitive Mode of the Successive 
( oiiibiiiation of the Globe- and Cube-Figures, in the Construc- 
tion of any portion of the Vertebral Column. Even the dupli- 



Ch. VI.] NATURAL AND KATIOjSAL CAUSES. 5C7 

cated Egg-Figure is not wantiog (Fig. 3). Surfaces are sub- 
stituted representatively for the Solids. 

959. The point now of importance is to furnish a clear per- 
ception to the reader of the fact that the Globe, the Cube, and 
the Egg-Figure correspond typically with the Domain of 
Beginnings and Ends, or of Incipient and Final, or of 
Natural and Rational Causes, in the Universe of Being at 
Large ; which Domain afterwards reappears, or is reproduced 
in the Trains of Consequences resulting from those Causes, 
which have in them still the Primitive Causes, by echo or cor- 
respondence. Hence Philosophy, whether Natural or Scien- 
tific, may in preponderance dispense with the consideration of 
the Effects in detail, whenever it can arrive at the knowledge 
of Causes ; or, what is the same thing, of Principles, as the 
Fountains or Starting-points of Laws, which going out from 
those Principles, as rays from a centre, permeate, (more pro- 
perly trans-pierce), and distribute all the particulars of Being. 

960. Natural Causes are related to the Pelvis and to the 
Natural Seat or Fundamentum of the Body, and Rational 
Causes to the Brain, Skull, and Head. Embryology, the pro- 
cesses of which proceed within the Pelvis, is, in like manner, 
as Agassiz has discovered and proven, an epitome of the total 
physiological development in its largest career, that is to say, 
of the whole Animal Kingdom, as an Organismus ; and the 
Head, Skull, and Brain, as investigated by Phrenology, are 
representative of the corresponding Monanthropological dis- 
tribution of the Trunk or the entire Body. Natural Causes 
thus ascend from the Trunk to the Head for their Domain of 
Effects, and Rational Causes descend from the Head to the 
Trunk for their Domain of Effects. This last is also what 
Swedenborg means when he affirms that Principles reside in 
the Brains, and that Principiates (Things effected by Princi- 
ples or preceding from them) reside in the Body (or Trunk). (1). 



(1) Divi-12 Love and Wisdom, No. 000. 



S TRAILS OF I i:S. [Cll. VI. 

Buchanan lias bestowed the name Sarcognomy upoii this 
Secondary Distribution of the Torso and Limbs into Regions 
i Correspondential Regions in the Phrenological 
Distribution of the Head (t 5). 

901. We may, therefore, then, for the most part, dismiss the 
direct consideration of the Trains or Trails of Form, which 
depend upon the respective Head Forms, and confine cur 

ution to the Head Forms themselves. This dismissal refi 
however, more largely to Free or Unmeasiired Series of Suc- 
i. There are certain Pleasured Series which assume an 
importance only second to that of the Head Forms them- 
selves (t 1032). These, indeed, as Head Forms of a new order, 
institute a £Tew Order of Form more complex than the simple 
Head Forms and the Trains-of-Consequence-Forms which are 
dependent on them. They are, in other words, the Heads of 
a New Order of Morphic Trains or Consequence-Forms equal 
to, or exceeding in importance, those hitherto considered. 

9G2. To aid the understanding of what is meant in the pre- 
ceding paragraph, the observation should now be made, that 
the Simple Head Forms, namely, the Globe, the Cube, and 
the Egg Form, relate primarily and in preponderance to Cos- 
mical Phenomena, (the World I, as distinguished from Anthrop- 
i al Phenomena, (Man), which last is a higher and more com- 
plex Domain as shown by the Typical Tableau of Existence 
(Dia No. 2, t. 41). 

9G3. It has been shown already that the Globe, the Cube, 
and the Egg Form all concur in the conception, which, by the 
Laws of Thought, we render to ourselves of the shape of the 
Entire Universe ; and, in a minor sense, of the single world 
which we inhabit t. 790). Cosmical or World-like ideas are, 
re fore, those over wdiich these Simple or Elementary Head 
rm ; symbolically preside. In other words, this is the Basic 
and Elementary Domain of Concrete or Constructive Form 
which we may also denominate Ovarian (Eggish or Egg-like) ; 
as the Cosmos or World is to Man, what the proper Egg, that 



Ch. VI.] 



THE FAMILY GROUP. 



uGd 



is to say, the Yolk, is to the Embryo, namely, a Basis and 
Fountain of Sustenance, from which he derives his life and 
its means of enlargement and growth. 

964. Anthropic or Man Form is, therefore, Embryotic or 
Germ Form, as contrasted with Cosmic or World Form, which 
is Ovarian or Egg Form. The World is an Egg, and Man is 
the Chick germinating from it, analogically or corresponden- 
tially speaking. 

965. We thus pass up to the consideration of Anthropic 
Form, or to that variety of Form which repeats the Human 
Figure, and which is the higher department of Head Forms 
just alluded to. {This has concealed within itself a sub- 
ordinate measured Series of Train-like or Successional Form 



Diagram !N"o. 73. 
Figure 1. Figure 2. Figure 3. 

Single Integral. Fractional or Sectionoid. Summatiye or Grottpial. 
The Individual. The Parts and Members. The Family. 




si^- 



— the Vertebra?). All this will he better understood by intro- 
ducing at once a Diagram giving the several varieties -of this 
new Department of Head Forms, explaining subsequently 
their Anthropological Analogies 
44 



. 'AIIOS OF GEOUP. [Ca VI. 

'. Figure 1 of the Diagram denotes simply Man, as he ap- 
ara when externally inspected, and considered merely with 
reference to the general fact that the Form of the Body is 
in sonic Bense analogically related to the Function of the 
Mind. This Figure is therefore correspondent ial with that Do- 
main of Being, which furnishes the Science of Monanthro- 
pology, the leading Branch of which is Phrenology, the rela- 
tions of which to Universology have been already in part 
explained (see Index w. Monanthropology). In part, they 
will be resumed and treated of more extensively in the Struc- 
tural Outline and elsewhere. 

9G7. Figure 2 of the Diagram represents the Human Body, 
as scctionized or cut into quarters ; this degree of Subdivision 
as representative of all further anatomizing. This corresponds 
then with the Subjective or Interior treatment of the Bod}', 
and therefore with Anatomy and Physiology, as branches of 
the Science which is also called Physiology, in the larger sense, 
and sometimes also Biology, and which is usually associated 
with the Medical Science of Man as hitherto ordinarily under- 
stood, (c. 2, t. 5.) 

90S. By a still further echo of Analogy, this Figure is also 
the Type of the Domain of Psychology or the Science of the 
Soul as subjectively studied ; for it is one of the most striking 
and important revelations of Universology, by the Typical 
Reproduction of the Subjective ix the Objective World, 
(t 379), that tlie Structure of tlie Mind exactly repeats the 
Structure of tlie Body, Member for Member, System for 
System, and Tissue for Tissue, down to the least Fibre a 
Cell of the Compound Being. Every Science, therefore, icltich 
relates to the Body has a corresponding Science which rela 
to the Mind, and- the same Symbol is alilce applicable to 
both, (and, so also, the same word, in the new Language, Al- 
wato, with a mere change of Prefix.) 

9G9. What Figure 1 is therefore to the Exterior Inspection 
of the Body, and the Objective Study of Mind— PKreiUh 



Ch. VI.] SYMBOLIC SECTIONIZING. 571 

logical— Figure 2 is to the Interior Anatomy, Analysis, and 
Functions of the Body, and to the Subjective Study of Mind— 
Psychological. 

970. Figure 3 of the Diagram represents The Family 
Group— the Man and the Woman as Parents, the Boy and 
the Girl as Son and Daughter, and the Baby or Infant in the 
arms of the Mother, as the pivot or nodus of the Unity of the 
Family. 

971. The Family Group is the Individual or Lowest Con- 
stituent Element, the Atom, as it were, or Primary Cell of 
that Department of Being which we call Collective Humanity, 
and which furnishes the Science of Sociology, of which it is, 
therefore, representative. It is, in other words, the Primary 
Cell of the Social Organismus, or the Least Constituent Ele- 
ment of the " Grand Man" of Swedenborg, " Le Grand 
Etre" of Comte, the " Social Harmony" of Fourier, the 
" Social Organism" of Spencer, and of "The Church" the 
Elected, Regenerated, and Purified Humanity, which is to be, 
according to the Revelation of John, the Glorified Bride of 
the Lord. 

972. It will be observed that the Internal Sectionizing or 
Quartering of the Body, in Figure 2, repeats the External 
Class Separation of the Individuals of the Group in Figure 3, 
exactly as the Internal Sectionizing into Fractions of the 
Single Unit repeats the Addition of Integers or of Whole- 
Number -Units which constitute the corresponding Sum. 
Physiology and Psychology are, accordingly, the Sub- 
jective, and Sociology the Objective Science of Man. 
Monanthropology is then the Intermediative and Translative 
Department between these two, relating and interpreting them 
to each other, precisely as the Single and Central L T nit stands 
related to the World of Fractions interior, to itself, on the one 
hand, and to the outer World of Integers upwards and on- 
wards to infinity, on the other. It is, therefore, a Central 
and Typical Domain of the Total Science of Anthropology. 



072 OF PTOSIS and PSY< n£. [Ch. VI. 

978. The ulterior and final applications and importance' of 
those abstruse Indications can only be glanced at here. 

!. The Right and Left Sides of the Both/, Figure 2, re- 
peat the Male and Female Sides of Society, represented by 
the Man and the Boy on the one hand, and by the Woman 
and tiie Girl, on the other hand, in Figure 3. 

975. The Head of the single Figure (Figure 2) repeats tlte 
Infant Child of Figure 3, tlie child recently a fcetus, repeat- 
ing the ovum or egg, in a higher stage merely of development. 
These represent, in turn, Logical and Scientific Principles, or 
Reason, or Mind, for the Head, and Natural Principles of 
Germination and Growth, for the Infant Child. TJie Head 
is, therefore, in an especial sense, the Type and Represen- 
tative of Science and of Mind, and hence of the Domain of 
Psychology, while the Trunk or Body Pkoper of the single 
individual is the Type and Representative of Nature, of 
Matter, and hence of the Domain of Physiology ; Psychology 
and Physiology doth being un iteel, as we have previously seen 
under the symbolism of the Single Human Body anatomized 
for interior or subjective inspection ; — Figure 2. 

976. The almost sexless fcetus, (sex is only properly de- 
veloped at puberty), is the Analogue of the Science of Social 
Embryology which is the Science of Society as it is, and has 
been, previously to Its proper birth into Intellectual, Spiritual, 
and Social Harmony. This includes the commonplace Sci- 
ences which relate to Social Affairs, as Politics, Political Ethics, 
Theories of Government, — not guided by any Scientific knowl- 
edge of the Law of Organization, — Political Economy, Sta- 
tistics, etc. 

977. The remainder of the Family Group, after excluding 
the infant, for fcetus), is then the type or representative of 
Sociology In its higher stages of development, in the Scientific 
Reorganization of Society under the knowledge and guidance 
of the Harmonic Laws affecting the total arrangement of all 
Human Affairs ; the Adultoid stage of Sociological Science. 



Ch. VI.] UPPER A2TC) LOWER HALVES. 573 

978. The Right Side of the Body is the Analogue of the 
Positive and Masculine Side of Society, which is public and 
active, and is associated by juxtaposition with the Right Hand 
as the Type of Activity, Execution, and Power. 

979. The Left Side of the Body is the Analogue of the Nega- 
tive and Feminine Side of Society, which is retiring and sym- 
pathetic, and which is associated with the Heart and with the 
Left Arm, as that with which the Mother most habitually 
encircles the Child. 

980. The Upper Half of the Body above the diaphragm or 
the girdle, Figure 2, represents by Analogy, the Adults of the 
Family Group, the Father and the Mother, and thence, An- 
cestors or Seniors, Figure 3 ; and the Lower Half, or all that 
is beneath the girdle, represents the Children, and thus Pos- 
terity, or Juniors, derived from the loins. These last are 
called Descendants in the language of the Law, as contrasted 
with Ascendants who are the Parents, Elders, and Ancestry 
generally. Seniors again correspond with Superiors, and 
these again, therefore, with the Upper Portions of the Body, 
and Juniors with Inferiors, and these, in turn, with the Lower 
Parts. These last are also called fe&ordinates, and also sub- 
jects of the Superior and Reigning Classes, and ultimately of 
the Head or Supreme Focus of the Body, the Court and Royal 
Palace of the Mind, the governing power over the Body. 

981. We have in all this an intimation of a Truth of im- 
mense importance ; namely, that Physiology can never be 
rightly studied nor completely comprehended, except by the 
reflected light of Sociology ; and that Sociology is, in turn, 
to be studied through the Analogies of Embryology and Phy- 
siology conjointly. It is, indeed, as hopeless to attempt 
radically to cure the Individual while Society is left diseased, 
as it is to attempt to cure a local disease of the body which is 
merely symptomatic of general derangement, without remov- 
ing the causes of the general disorder. The growing attention 
bestowed upon Hygiene by the medical profession, and by 



674 HT A\!) LEFT HALVES OF 'I'll i: BODY. [Cu. VI. 

Society at Large, is the instinctual perception and admission 
'his Truth, Intellectually and intelligently accepted, and 
made the Basis of Medical Science, it will be revolutionary of 
the existing methods. The interests of the individual in so 
vital a point as health will be seen to be inseparably bound 
up wi.h the interests of Society. The small-pox and I 
cholera an 4 among the highest arguments for the Solidarity of 
all Human Affairs and Concerns, and for the rational neces- 
sity, that " we love our neighbors as ourselves." 

( «V2. To furnish a single more definite illustration of the ex- 
act Scientific Echo between the Physiological Domain (Patho- 
logical and Therapeutical) and the Sociological Domain, I shall 
affirm here, somewhat dogmatically, what further investigation 
alone will fully establish ; namely, that Hemiplegia (that form 
of paralysis or palsy which affects one side of the body only) 
has its exact Analogue in Society, in that social disease which 
consists of the suppression, by law and opinion, of the freedom 
of one of the sexes. This is usually the suppression or oppres- 
sion of the weaker sex, the female half of Society, as occurs 
most glaringly in Polygamic Countries, Turkey, for example. 
The one-sided paralysis of social life in suck countries is, 
therefore, Social Hemiplegia, and in the light of its causes and 
operation, we can come to understand, all the better, what it 
is which occurs in this disease in the Individual Organismus. 
It should also be anticipated that the disease will occur most 
frequently upon the left side of the body, which is the weaker, 
and that which is representative of the Female Sex, and the 
most liable, therefore, to this species of disorder and op- 
pression. 

983. On the contrary, Parajjlegia (the form of paralysis or 
palsy which affects the lower half of the body only, but upon 
both sides equally) has for its Social Analogue the oppression 
of Inferiors by Superiors, as of Children and Slaves under the 
Roman Empire ; of Slaves recently in America, and of Serfs 
in Russia. The inertia, demoralization, and helpnessness in- 



Ch. VI] MEDICAL SCHOOLS. 575 

traduced into a country by this species of oppression cor- 
responds with the partial or complete inertia or helpnessness 
imposed upon the individual by this form of paralysis. 

984. It may be added that Every disease and, indeed, 
every state of the Individual, whether of health or disease, 
has, in like manner, an exact Scientific Analogue in cor- 
responding diseases and states of Society; so that we shall 
derive from Universology a new Science of Comparative 
Pathology, — between the diseases of the Individual Man and 
of the Collective Man, — which will enable us to study them 
each in the light of the knowledge of the other. 

985. I may go even a step farther, and affirm that, by the 
extension of the same law of Analogy, we shall come to know 
the significance and value of every School and System of 
treatment in medecine, and of every plant and mineral, medi- 
cament or application, which shall be found to have curative 
relationship with any pathological condition of the Body ; and 
of all the conditions of Life and Health, from the lowest indi- 
vidual, up to the highest Universal Aspects of Humanity, a. 1. 

986. The Figures contained in the preceding Diagram are 
thus the three Typical Varieties of Anthropic Form (Human- 
Figure-Form). They are, in other words, the Head Forms, 
or Nature' s Hieroglyphic Pictures, emblematic of the Govern- 
ing Domains and Principles of that Superior Department of 
Being ivhich bears characteristically a relation to the Human 
Form. They stand contrasted, therefore, with the Globe-, 
Cube-, and Egg-Form, which are the typical and representa- 
tive Forms of the lower or Cosmical Department of Being ; 
that from which Man is produced, as the living being from 
an Egg. 

Annotation, t. 985. He treads down that which doth 

"More servants wait on Man befriend him 

Than he '11 take notice of. In every When sickness makes him pale and 
path wan" (1) (a. 17, t. 152). 



(1) George Ilerbert. 






Tiii t of Furr.:. 



tie, in the next place, to a .still higher and 
iinal Department of Typical Form, which interbU and 

i or 7// t 7' leal Type with £& 

• or Highest Aidla ^Ul K 'j — which Mends, in 

other Outline of the Bigg with that of the Iudi- 

7 Human Figure. This is, therefore, a Trinismus of 
tha oaJ Form of which the Comical Types are the £7 

and the Anthropic Types the Duismus. The Trinismus 

(he combination, correlation, and interworking of all the 

three Varieties in fib Totality of Form and Being. 

Otherwise stated, the TJ^/7-;/ is One (1) ; Man is TVo (2) (or 

Many. ; and the Marriage or Unit ion of Man with the World 

ee (3). The Separate and then the Conjoined Yi< 
again Conjoined, are Three = One (3 = 1), or the Tri-Unis- 
mus of Being. 

9SS. The new Department of Typical Form here introduced 
(the Trinismus) may be denominated technically Conjugal. 
Nuptial, or Symbolic Fomi. As the Cosmical Type rela 
to the World a- Egg, it may be said that the Anthropic T; 
holds similar relation to the Chick and the Brood ; and that 
m new Type of Form holds again similar relation to the 
Cock and the Hen in their sexual partiality and adaptation to 
each other. They are then the originators of the new Egg and 
Brood, which do no more than repeat the Primitive Career. 
Tins is ^-production, as the culmination and Trinismus pro- 
duced from the primitive Ovarian or Foetal Life ; I. As Pro- 
jective, and Primitive, and Unismal ; II. Succeeded by, and 
combined with, P. 'ion, or the Growth and Development 

of the Post-Natal Being — Duismal — as of the Chick, or of 
the Individual and Collective Man, before its perfection and 
harmony, and marriage through Science with the World which 
Humanity inhabits ; III. The Perfected or Adultoid Period is 

isnltant of the former Two Periods. 
980. The three Caret Lveand conjoined, are then 

Tri-TJni of this Temp' of Being. 



Ch. VI.] 



BIG-ENDIANS AND LITTLE-ENDIANS. 



577 



990. The following Diagram exhibits the Typical Forms of 
this Order of Form, reduplicated, first, with relation to the 
Fowl associated with the Egg, then with reference to Humanity 
associated with the Human Figure. This furnishes a Minor 
and a Major aspect of the subject crossed by the division into 
Sex as Male and Female. 



Diagram No, 74. 



Man. 



Figure 2. 



Figure 1. 

Cock. Hen. 



"Woman. 




Note. — The Family Tree should, in strictness, be inverted, the roots above ; inas- 
much as the Younger Generations are instinctively regarded as Descendants. 

991. It would seem, from this exposition, that the Lilli- 
putians, in Gulliver, when dividing themselves, on the Egg 
question, into two parties, — the Big-endians and the Little- 
endians, — were by no means discussing a small matter ; but 
that, on the contrary, their instinct had laid hold of the 
Grandest Difference which divides the affairs of the Universe. 
It is no less than the Distinctive Prime Differentiation between 
The Natueal and the Logical Oedee in the Evolution of 



578 MAJOR SECTS; KKLIGIONS. [Cii. \ I. 

all Tilings (t»6); between the Arbitrismal and the Logicis- 
mal Supervision in the Universal Administration of Being 
(t 349 353) ; and, in fine, between the Feminismus and the 
Masculismus of the Totality of Being itself (t. 323-328, 723- 
731, 705, 739, 772, 744-749; c. 44, t. 136). It is the Grand 
Schism of all Time ; which can only be healed by that En- 
largement of our Philosophy which shall compass not only 
the whole Egg, but shall do this even, in that double sense 
which shall recognize the two kinds of Egg, the Masculine and 
the Feminine Type, accordingly as the large or the small end 
is uppermost ; and the ulterior conjugal harmony of the pro- 
duct of each with that of the other type (Integralism). The 
revelation of this Difference, of this Wholeness, and of this 
Harmony, is the hatching of the Brahminical Egg which has 
lain deposited for ages at the centre of the Hindoo Philosophy, 
Religion and Mysticism. The Hindoo System is broader than 
Christianity or than any other of the Grand Sectarian Divisions 
of the Religious Development of Humanity. (All the Religions 
are merely Primitive or Major Sects.) Christianity is more 
intense and vital than it. Hindooism is the Matrix, the 
White of the Egg ; the Analogue of Blank (White) Space 
(Dia. No. 3, r. 86, 87 ; t. 774) ; and other more Positive Re- 
ligions are the Yolk; Christianity "the Germ" within the 
Egg. The phrase, " Vital Piety," is expressive and sug- 
gestive. Universology authorizes us to substitute for the 
axiom of the Naturalists Omne vivum ex ovo, {Every Liv- 
ing Tiling comes out of an Egg), this other formula, Omne ex 
ovo, {Every Tiling ichatsoever comes out of an Egg); or 
this, Omne vivum ex ovo et omne vivum, (Envy Living Tiling 
comes out of an Egg and Every Tiling whatsoever is Living), 
The English phrase to Egg on, (Saxon Eggian, to excite), 
though pronounced by authorities to be a blunder in English, 
may, perhaps, be taken as meaning to promote, by successive 
acts or stages, as of generation. Oration (or Egging) is the 
tibol of triumph or victory ; and, inversely, Rotten-Egging, 



Ch. VI.] COSMOS, MAK, MARRIAGE. 579 

is the unpleasant fate of the Martyr for unpopular Truths. 
Ab ovo (from the Egg) signifies from the origin or beginning, 
and hence, in respect to Universals, it means from Eternity or 
from the Origin of all things. 

992. The Cosmos repeats Nature. The World and Nature 
are substantially in accord with each other. If we mean at 
any time the nature of Man, we specify it as Human Nature ; 
otherwise it is the Nature of the World which is intended. 

993. Antliropism repeats Science. Man is the Being who 
knows, (Lat, scire, to know, sciensa, knowledge), and Sys- 
tematized Knowledge is Science. Man is, therefore, the 
Concrete Embodiment of Science, as the Cosmos is the Con- 
crete Embodiment of Nature. The World and Nature are 
TJnismal ; Man and Science, Duismal, respectively. 

994. JVuptialism repeats Art, — interblending, modulating, 
and toning down the differences of contrasted organization, by 
that gallantry of which the Cock is among animals the pre- 
eminent Type, and through sacrifice, mutual concession, and 
reciprocal Unity, enforced by Charm ; — such is the Supreme 
Artistic Effect, as developed in Life itself, the highest 
arena of artistic display. The monarch or leader in So- 
ciety, in any sense, holds also, by analogy, a marital relation 
to his people, or the body of his followers (t. 000). The art 
of governing men, so as to charm them out of all their antag- 
onisms, and to conduce to the supreme happiness of all, by 
rightly adjusting all their relations actually or practically, 
upon an underlying basis of Science, substituting Attraction 
for Force, is the Highest of the Grand Arts, as it is the 
Supremest Service of mankind (t. 58). c. 1. 



Commentary, t. 994, 1. The recognition of Government as belonging at 
the Head of the Domain of Art, while the fact is obvious when pointed out, is 
bo rare as to give a peculiar interest to the following extract from Schiller on 
the Legislation of Lycurgus : (1) " It is a grand movement of the Human spirit 

(1) Works, vol. xvi, p. 114, translated and Quoted by Prof. J. Louis Tellkampf on Codification or 
the Systematizing of the Law. Am. Jurist, vol. viii. p. 329. 



PHILOSOPHY. [Cn.VI. 

5, The Cosmos, again, repeats and echoes to PI %>hp 
a included in the meaning of the larger fa nn. Natorology). 
ihropism echoes to the Domain of Positive 8ci Echo- 

ed Nuptialism to the Domain of Religion, which is 
no other than the Divine Art of Life it.sdf (t 15, and Tab. 2, 
1. 16>. Philosophy, in no one of its accepted meanings, is so 
lar fully to embrace Cosmology or Natorology. So - 

I as to do this, it subdivides itself into Philosophy, Sci- 
. and Art, in the minor sense, or properly so called. 
I. TJte Round Typical Forms of this Domain, of which 
the Globe is the principal one, represent Philosophy, includ- 
ing both Metaphysical and Natural Philosophy, as branches. 
TJie StraigM Forms, of which the Cube is the governing one, 
then represent Sciento-Philosopliy, and the Positive Sciences, 



to treat that as an Art which had before been left to accident and pns.-'.on. The 
first step in this most difficult of Arts must necessarily be imperfect, but it is 
always valuable, because at the same time made in the most vahiahle of all the 
Arts. The Sculptors began with ' Hermes's Columns,' until they could rise to 
the perfect forms of an Antinous or an Apollo of the Vatican. The Lawgiver 
must practice long in rough experiments, until, at last, the Happy Harmony of 
the Social Elements starts forth fully formed. The Stone suffers patiently the 
progress of the forming chisel, and the string which the artist touches answers 
without ivsi-tin<_r his fingera The Lawgiver alone labors on a self-acting ob- 
stinate material; the human freedom will permit him only imperfectly to 
realize the ideal which he may have entertained never so clearly in his own 
brain. But here the mere attempt deserves all praise, if undertaken with dis- 
interest ••« I benevolence, and prosecuted with Consistent Moderation." This 
splendid enlogium is pronounced, still, upon the purely Arbitrismal or Xaturis- 
Btage oi the Legislative Development of Human Affairs; how much more 
appropriated does it apply to the Logicbmal or Seientismal Stage ; and then 
to the Ulterior Union and Harmony of the Two, the Artismal or Trinismal 
Development of this Grand Art. From the Univcrsoloiiicul Point of View the 
MtMl is at the Head o/JM the Professions, but this is true in the Pre- 
eminent ^ nly. when it is the Discovery ami Promulgation of Laics inherent 
in the Nature of Things, hence the whole Domain of Pure Science, which is in 
n; not the Lower Domain merely of the Enactment or Construing of 
issue of Arbitrary Edicts. The true Lawyer is the 
it the Highest Domain of Science is. again, Society, whence it is 
flud in He Highest Development echoes to the Legislative and Legal 
Domains of our Existing Social Development. 



Cir. VI.J COSMOLOGY FURTHER DEFINED. 581 

as hereafter to "be recast into higher exact Form as the proper 
Sequentiality or train of results from Sciento-Philosophy. 
Finally, the Oval Group of Forms represent Art-Philosophy, 
or the Domain of the Principles of Art, and the Cosmical Arts 
depending thereon. 

997. Cosmology, Anthropology, and Symbolology echo to, 
or repeat, therefore, Philosophy, Science, and Art in the lower 
or proper acceptation of those terms. They are corresponden- 
tial, hut not identical with them. 

998. Cosmology, in the larger sense here intended, is syno- 
nymous with all that Comte means Toy Positive Philosophy or 
his Fundamental Elaboration, added to all that the Metaxohy- 
sicians mean hy Philosophy. This grand Basic Mass of 
Knowledges is then that, as already stated, which breaks up 
into Philosophy, Science, and Art, in the more particular 
signification of those terms, c. 1 ; a. 1-13. 






Commentary, t. 99S. 1. The " Positive Politics " of Comte belong with 
the " Political Ethics plus the Science of Civilization " of Lieber. Prof. Lieber 
thus distributes the Sciences which pertain to Man — The Anthropology of 
Universology (t, 5) : " Man can be considered as he is ; as he ought to oe ; 
and as he has oeen; — Individually ; or Socially ; — again, Physically, Morally, or 
Intellectually. Individually, Physically, as he is, — Man forms the subject of Ana- 
tomy, Comparative Anatomy, Physiology, etc., or Medicine. Socially, Phys- 
ically, and as he is, — of Political Economy. Individually, Morally, as he is, 
and ought to oe, — of Ethics, the Science of Education, etc. Individually, Intd- 
fcc+ually, as he is, — of Philosophy of the Mind, or, according to English termi- 
nology, of Metaphysics. Socially, according to tlie relations of Bight as it ought 
to ~be, — of Natural Law, Politics proper, etc. ; as it is, — of Diplomacy, Positive 
Law, etc. Socially and Morally, — of Political Ethics. Socially and Intellect- 
ually, — of the Science of National Education, or in general, of National [Plan- 
etary] Civilization. The two Relations of Time, as it is [the Present] ; and 
as it has oeen [the Past], together with the Ethic Relation, as it ought to oe ; 
give, applied to Law, for instance, the Positive or Existing Law, the History of 
Law, and Natural Law and Theoretic Politics." (1). 



Annotation, t. 998, 999. 1. us a decided improvement on his earlier. 
" There is one point in M. Comte's later He adds to the six fundamental Sciences 
view of the Sciences, which appears to of his original scale a seventh under 



(1) Lieber's Political Ethics. 



BYMB0L0L4 OMPABOLOGY. 



[Cu. VI 



». Again, Anthropology is synonymous with what Comte 

intends by Positive Politics or his Principal Elaboration, with 

addition of Monanthropology and Human Physiology in 
the lai ose, or Biology, as siiown in the Typical Table of 

Existence. No. 7, t. 40 ; a. 1, 2. 

1000. Synibolology, the new and higher Science now intro- 
duced as corresponding with Nuptial, Conjugal or Symbolic 
Form, then conducts to COMPARATIVE SCIENCE, as that which 
translates Philosophy into Life, and hence into Sociology or 
Positive Politics, by the Law of Analogy, and vice versa ; that 
which explains tlie World from the Idea, and tlie Idea from 



y 



the name of Morals, forming the highest mology ; while from the Statical point of 
step of the ladder, immediately after view, which he considers the more nor- 
Sociology ; remarking that ' it might, mal, he treats it as the introduction to 
with still greater propriety, be termed Anthropology. It presents itself, in the 
Anthropology [Monanthropology]; be- first instance, as a Department of the 
ing the Science of individual human World as contrasted with Man; but it 
nature, a study, when rightly under- reappears, in a higher sense, as L 
stood, more special and complicated netted irith its Spiritual Oriyins, and 
than even that of Society. For it is then as pre-eminently a branch of the 
obliged to take into consideration the Science of Man, in which category, there- 
diversifies of constitution and tempera, fore, I have placed it. 
ment, — la reaction cerebralc des viaceres 3. The distinction between the two 
v';'tatifs (1), — the effects of which, great orders of Philosophical Investiga- 
still very imperfectly understood, are tion and Theory — especially in their re- 
highly important in the individual, but lation to, and as affecting the develop- 
in the theory of society may be neghrte. 1 ., ment of 8 . and more especially 
because, differing in different persons, Social Science — is thus very succinctly 
they neutralize one another on the large and tersely stated by Mr. Lewes in his 
scale.' This is a remark worthy of M. "Abstract of the Positive Philosophy of 
Comte in lushest days; and the science Angnste Comte " (3) : 
thus conceived is, as he says, the true 4. " The study of Man, and the study 
Scientific foundation of the art of Morals of the External World, constitute the 
(and, indeed, of the art of human life) , eternal twofold problem of Philosophy, 
which, therefore, may, both philosophic-/ As Conn.' Bays, each may - the 
ally and didactically, be properly com- point of departure of the other. Hence 
bined with it " (3). two radically opposed philosophies — one 
2. Cornte rightly represents Bioloijy considering the world according to our 
from the Historical point of view, the prions; that is to say, 
T Itimatam of what I denominate Cos- explaining Cosmical Phenomena by the 



mperamentSL 



(-) T - lattoMofi into, Westminster Review, July, 1365, 

by J Btanrt MID* . . 104. 



Ch. VI.J 



UNIVERSAL ANALOGY ; UNIVERSOLOGY. 



583 



the World. This Higher Comparative Science or Science of 
Universal Analogy is the pre-eminent branch of Universol- 
ogy ; or is, in a sense, Universology itself (t. 930). 

1001. We may now retnrn for a cnrsory review of the subject 
to Cosmology and its several subdivisions as typified by the 
Point, the Curve, the Circle- Surface and the Globe for ~N&- 
tnrology, with its basis on the Naturo-Metaphysic ; the Unit 
of Measurement (Straight- Sided Point, (c. 1), the Straight 
Line, the Square, and the Cube, for Science, with its basis in 
Sciento-Philosophy, and to the Egg-shapes as Embryo or 
Germ, Chalaza, Membrane, Infilling Substance, and Out- 



analogies of our sentiments and affec- 
tions ; the other considering man as sub- 
ordinate to the laws of the external 
world, and as explicable only by the 
explanation of the properties of Matter 
recognized in operation in the external 
world. The former of these philosophies 
is essentially metaphysical and theolog- 
ical. It rests upon the old assumption 
of Man's mind being the normal meas- 
ure of all things : it makes Law the 
correlate of Idea ; it makes the Universe 
subordinate to Man. The second is the 
scientific or positive philosophy." 

5. It is the doctrine of the Incomplete 
Positivists; that is, those who attach 
themselves to the Positive Philosophy, 
and reject the later speculations of 
Comte, the disciples of Comte, as represen- 
tative of the technically Scientific Spirit, 
now quite dominant in the world, that 
the former of these two methods of phi- 
losophizing, — the Endogenous or Spirit- 
ual, including the opinions of the Church, 
and the priesthood of all former Reli- 
gions, and of the Metaphysicians, — was 
provisional in the history of the Race, 
and that it is now destined absolutely to 
give way before the progress of Positive 
Knowledge, acquired by the methods of 
Positive Science. The former of these 
orders of thinking is only mentioned, 



therefore, by the author above quoted 
and his school, for the purpose of being 
discarded, not in the sense that it never 
had a use in the world, but that, like the 
clothing of childhood, it has served its 
purposes, and must now be replaced by, 
so to speak, a different suit of opinions. 
Metaphysics, and Religion in that sense 
of the word which has heretofore pre- 
vailed, and which still prevails in the 
world, belong, in other words, to the 
puerilities of the world's infancy; ap- 
propriate for the time, but wholly inap- 
propriate to the adult age of humanity. 
While in respect to the precise forms and 
cast of belief in the past ages, and the 
amplitude, so to speak, of their mental 
apparel, there is great truth, no doubt, in 
these affirmations of Positivism ; and 
while we are confessedly in the midst of a 
great intellectual revolution ; yet it is the 
essential doctrine of Universology and of 
Integralism, as they are developed in this 
work, that these two Drifts of Being, of 
Conception and of Investigation, one Sub- 
jective, and the other Objective, are of 
inherent and perpetual validity ; and per- 
tain, therefore, legitimately to the present 
and future history of the Race no less 
than to the Past. The true triumph of Sci- 
ento-Philosophy will be, first, to become 
mediatorial between them, and then to 



684 



bourd ponrr, oubve, and oiecle-sueface. [ch.vi. 



line^ for Cosmical Art with Us Principles or Philosophy 
(t. 553). 

1002. The Simple Round Point is here typical of Ontology, 
— Entity, Being, Thing, in the Absolute, — and hence of META- 
FHY8K 9. 

1008. The Curve as Arc of a Circle, — which may "be Larger, 
Smaller, or Mean ; this last as the Equation of the other two 
(+ and — ) ; the whole as a Con fluency of Points not distincti- 
fied, — is the Lowest and Simplest type of Mathematics. 

1004. The Circle- Surface as a mirror of Clearness, Reflexion, 
and Demonstration, and hence of Pure Subjective Speculation, 



embrace their extremes, including and 
co-ordinating all that they inclose. The 
Law of Development and Careers by 
which one Principle is thrown into a 
governing importance in one Phase of 
Being, or at one period of time, and an- 
other subordinated, is itself subordinate 
to this higher Law of the Essential 
Permanence of oil Principles which have 
< vcr existed — (InexpuffTiabiHtg of Prime 
Elements) — with differences merely of 
manifestation. This is nothing more 
than a broader application of two funda- 
mental Principles of Positivism : — The 
Permanency of Law, and the Modifiabil- 
ity of Phenomena — an application so 
enlarged, however, that it must find its 
Domain of recognition outside of the 
Philosophy of Comte. 

C. It is, indeed, claimed by Positivists 
that whatsoever becomes certainly proven 
and known, falls, from that instant, with- 
in the scope of Positivism. But what if 
truths of immense importance are dis- 
covered and become proven and known 
by methods which Positivism repudiates 
or disowns? Will its adherents be justi- 
fied in appropriating the results of 
labors with which they have no sym- 

thy, and to which they give no ap- 
proval'.' Comte claiming to represent 
nee plants himself upon the 



standpoint of excluding Metaphysical 
and Psychological investigation. If, 
then, predominantly through the Meta- 
physical and Psychological method, a 
great Positive Discovery is effected in 
Science, and is accepted in the Scientific 
World, will it fall within or without the 
Domain of Positivism, technically so 
called, as circumscribed by its founder 
and his friends? Their claim, on the 
one hand, to all that becomes certainly 
known, is, indeed, large enough to cover 
the whole field, and in that sense it 
could not be gainsaid ; but, on the other 
hand,they are met by counterclaims which 
are just as extensive and Imposing, and 
which from the opposite, as for instance, 
the Religious point of departure, also 
cover the whole ground. Thus, although 
Christ in his teachings makes not the 
slightest manifestation ofscientific knowl- 
edge, such, I mean, as would be credited 
at this day as scientific by the Positive 
Scientists ; yet the ultra-zealous asser- 
tions of extreme Christians — as of Mr. 
Noyes, for example, of the Oneida O im- 
munity, a Theologian of remarkable 
astuteness, boldness, and originality — 
are to the effect that all the Sciences 
which are being developed in the world 
at this day proceed directly from Christ, 
who held them all in his mind antici- 



Cn. VI.] 



MATHEMATICS AND LOGIC. 



585 



(Lat. Species, a mirror, and speculo, to think), is the Type 
of Logic. 

1005. The more developed types of Mathematics and Logic 
are shown in the following Diagram. They constitute together 
Spencer's ATbstractology (t. 566-571; 577-580). 



Diagram IN" o • 75. 



Figure 1. MATHEMATICS. 




The -\ brought to an equation by 

instituting a ratio or proportion. 



Figure 2. LOGIC. 



B is in A 
in A 



Explicated 




or 




C is in B ; therefore C is 



patively, as the God-Man, when on 
earth, and is now revealing them in the 
" fullness of time," through discoverers, 
it may be, who have no recognition of 
the fact, or who may he wholly infidel 
or atheistic, in the posture of their 
minds. This is also, perhaps, the latent 
logic of all high orthodox Christian 
Theology, if the premises assumed he 
granted. The glory of all Science is 
thus quietly appropriated for the Chris- 
tian Dispensation of Truth, in a way 
which fairly offsets the supposed claim 
of Positivism to whatsoever becomes cer- 
tainly known. 

7. For ourselves, let it suffice if we 
accredit to Positivism or to Echosophy 
as a distinctive Method of Human Knowl- 
edge, and to the Universitate, (or to 
Science, Philosophy, and Art), only so 
much of the total aggregate of our 
present and future mental acquisitions 
as shall have been derived from the 
methods of search which they have 
inaugurated, or recognized ; and let it 
suffice if we credit to the Religion 

45 



established by Christ, and to Pietistic 
Religion generally, only that which ■ it 
has professedly sought to effect ; namely, 
the Spiritual Illumination and Moral 
Regeneration of Man ; or, more largely, 
to Science, the results of Scientific 
Method, and to Idealism, Moralism, and 
Sentiment, the results of the Corre- 
sponding Methods. It is then the re- 
conciliative standpoint of Universology 
and of Integral] sm, whether viewed as 
Science, Philosophy, or Religion, that 
both of the two Grand Opposite Methods 
of Human Development — Intellectual 
or Rational, and Ideal or Sentimental — 
are alike legitimate ; that they are com- 
plementary, and indispensable to, each 
other ; and that, however they may vary 
in prominence, at different times, they are 
both alike permanent, and of equal im- 
portance in the total economy of Being ; 
that both will ever remain, in other words, 
in being and in action, to mould, modify, 
and temper each other. From this view 
a third and Compound Philosophy, capa. 
ble of immensely enlarged results, fol- 






TY1 SPIRIT OF MATlIEMA'i; 



[Cn. VI. 



100G. Finally, the Solid I ta the Type of theNatuia] 

Philosophy, especially in the Domain of the Philosophie 1\>- 
$Uivi of Comte, (above the Mathematics i , which 

_v in ;! .tended sun-' of the term. Tims 

conclude with the Elementary Analogues of Naturolog 

1007. The Straightened Point or Microscopic Cube or 
Prism^ the Least Unit of Measurement, is the Type of the ln- 

dicdliiuj Spirit of Mathematics. It is the Infinitesimal Side 

of the Polygon when pushed to its Limit in the virtual Circle, 
and as such the Least Extension of a Straight Line ; "but by 



lows, and will preside over, restore and 
utile all things, from the time when 
this Principle of Adjustment shall be 
intellig itablished in the Woria 

(t 414, 432). 

B. More distinctly, then, Universology 
is based on a Scientific Discovery and 
Demonstration of what Lewes here 
ri^htlv affirms has been heretofore in- 
tuitively assumed in the Theological and 
Metaphyseal worlds; namely, '-that 
C -mical phenomena are explained by 
the Analogies of our sentiments and 
feelings, that Man's Mind is the normal 
measure of all things, that Lau Is, [in 
a most radical and important sense], the 

relate of Idea, that the Univers 
subordinate to Man. [without discrimi 
nuting, as against the inanimate world, 
D Man and God]. All this in open 
heresy from the Positivist or technically 
Thinkers,] distinctly 
affirm, and in so far side with the Theo- 
ans and Metaphysicians, going beyond 
i ev. n. in their direction. I :.' 
it and expect to prove that crrry g 
affirmation ■ \oudy made and 

In the Tnoeiogieai or Metaphyseal 
WoHihael I flnt t had o w i n g, if 

• tme great Truth, 

■ nrard* I ' ■ (f •' 

rnUy 

d, xciU recur to, and ffice new 



vitality by its endorsement to each of those 
Intuitive Truths; thai it will, in other 

eeount for, <■ 
not thi Form, of • < ry Theory, 1> 
Rite, and Institution of the Past (t. 57 . 

9. At the Siime time, Universology re- 
affirms, with the Positivists, the subordi- 
nation, (in a relative and subordinate 
sense, or in primitive but not, as 
with them, in the paramount and ulti- 
mate sense), of Man to the Laws of the 
External World. Hence Universology is 
ReUgio-Jfetaphyneal on the one hand, 
and Potitkfist on the othi r It consists in 
the discovery and demonstration that 
the Law of Being is identical in both 
Domain?, with inverseness of manif - 
tion. but in complete correspondence or 
Analogy throughout ; so that the Two 
opposing Drifts of Human Development 

; erfecdy reconciled in the larger 
Philosophy of Integralism. 

10. Faith based upon Affection or 
Love is the Unismal Element of Social 
Existence and Movement. It is, in its 
ft r> - predominantly conservative 
or tic Existence. But 
Faith in a Proves- ship con- 
vert! into a Principle of ] - on. 
This is at first the SuKDominant, as the 
former is the Dominant of the 
Subject ; but oft* r the Cox or 
Ohanffi in th worioTe opinion which shall 



Ch. VI.] 



MINIM OF STRAIGHT FORM. 



587 



the same Scientizing Tendency by which we eliminate the 
Carvation, we also eliminate the Ideal Roundness which the 
jNaturismal Line derives from the fact that it is generated by 
a moving Point, (c. 1, t. 639), and from the fact that the Point 
is an Infinitesimal Globule (t. 822) ; and in the Place of such 
Roundness we assign Straight Edges and Faces to this infinitely 
Minute Portion of Line. On the figure so obtained I have 
bestowed the technical name Minim of Straight Form, — as the 
Point is the Minim of Round Form, and the Least Portion of 
a Curve that of Curvilinear Extension (t. 546, 547). It is the 
Sctejstic Atom, as the Point is by Analogy the Natural or 
Naturic Atom of Existence. The Minim of Naturo-Artistic 



develop the most interior element of Faith, 
and direct it upon the Principles of Pro- 
gress, (t. 436), the Progressive Tendency 
icill become the Dominant Characteristic 
of Faith. 

11. Skepticism or Doubt suggested by 
the awakening of tlie Intellect is, on the 
contrary, the Duismal Element of Social 
Existence and Movement. It is, in its 
first stage of development, predominant- 
ly progressive or tending to movement ; 
so much so that Buckle, the author of a 
History of Civilization, ascribes the whole 
of the progress of Humanity to Skepti- 
cism, the Opposite Principle to Faith; 
that is to say, to the Principle of Doubt 
provoking inquiry, investigation, discov- 
ery, etc. This in turn, however, by 
causing hesitancy and distrust of unwise 
Leadership and possible disaster, ends in 
mental revolt and reactionary conserva- 
tism ; and so, subsequently, by teaching 
a wise caution and graduated methods, it 
converts into The Conservative Principle. 
This recondite Conservatism of Skepti- 
cism is, in the first stage, Sub-Dominant, 
or a minor quantity only. Subsequent to 
its conversion, it becomes Dominant, and 
reveals itself as the Prudence of the Aged, 
and the Wisdom of the Sage. 



12. Radicalism, the natural Objective 
of Skepticism, is only dangerous, there- 
fore, when it fails to be sufficiently radi- 
cal to go to the bottom {radix, the root) 
of the subject. The cure for the evils of 
Radicalism is more Radicalism; -as, 
often, the cure for the evils of Freedom 
is more Freedom. It is only by the last 
word of radical investigation that this 
Terminal Conversion into Oppo- 
sites occurs, when the previously Sub- 
Dominant Element of wise Conservatism 
from a Radical Understanding of Prin- 
ciples is developed and brought forward 
into obvious prominence. 

13. Integrahsm is the Trinism of Bal- 
anced Vibration and Harmony of Faith 
and Skepticism, covering in the larger 
sense, however, the similar adjustment 
of All Opposite Principles. It is, then, 
a larger word than Universology, inas- 
much as it sketches over the whole Do- 
main of Practical Philosophy, as well as 
that of Theory or Speculation ; and over 
the inexact couplings of all the constitu- 
tive Principles of Being ; while Univer- 
sology, as a Science strictly so called, 
extends only so far as the determinate 
Laws can be traced. 



688 TWO KINDS oi ::aijz.vtiox. [Cn. VI. 

Form, (of the Art Degree in Nature), is, however, the Infinite 
j-Form. c. l. 

1008. The Minim of Form is then the Type of the Lowest 
Conceivable Analytical Exactness, and hence of the General- 
izations from such Radical Analysis which arc summed up in 
the Principles I'.nism, Dutsm, and Tetntsm. The Minim of 
Straight Form is, however, especially typical of Dutsm — 
which is The Dominant of this Sciento-philosophic Domain — 
by its apt representation of the Thought-Line which interposes 
between the two Units which constitute, along with that Line, 
the Sum which we call Two (t. 503). This Analysis is the 
starting-point of Analytical Generalization, as the Round 
Point expanded to an Infinite Circle, and embracing the Uni- 
verse, is typically the starting-point, on the contrary, of Ob- 
servational Generalization, c. 1, 2. 

1009. We have now arrived at the proper occasion upon 
which not merely to introduce, but to emphasize strongly the 
fact that there are Two Entirely Distinct and Opposite Grand 



Commentary, t. 1007- In Diagram 60, t. 017, the Point lias been as- 
sumed from the previous Trigrade Scale of Round Form to stand as basis of a 
new Compound Scale of four Degrees, otherwise constituted of Square Form. 
Here, with more rigorous analysis, the idea of a Cuboid Point is introduced in 
addition to that of the Round Point habitually conceived of; the blending of 
the two is then the Minute Egg. 

Commentary, t. 1009. 1. It seems that Confucius had a certain concep- 
tion of these two opposite varieties of generalization and of the nature of the 
principles derived from them. The following is his quaint way of stating the 
matter : 

" When the Superior Man [the Bag©] speaks of the cxtenslveness of hi3 
Principles, then the Universe cannot contain them : when he speaks of their 
minuteness, no being in the Universe can split them " (1). 

2. The necessity of beginning in an orderly way from First Principles, in 
order to work out any satisfactory results, was also appreciated by him, and is 
stated as follows : 

"The Tao [Reason] of the Superior Man maybe compared to going a 
long journey, where you mint commence ;>t the nearest point, and to the climb- 
ing of an eminence, where you must begin at the lowest step " (1). 



(1) Aphorisms of Confucius. 



Ch. VI.] GENEEALITY EE0M PAETICULAEITY. 589 

Orders of Geneealization, tlie former of which is Naturis- 
mal, Observational^ and Roundish or Lumpy, as when we 
speak of Round Numbers for a term proximately correct, or 
" so much in the lump" (t. 565) ; and the latter of which is 
Scientismal, Exact, and of Infinitesimal Origin; one derived 
from the idea of the Amplexus or Embrace of a Subject, and 
the other from that of its Central Penetration and Radical 
Conquest. The former is the kind of Generalizations which 
we have in Natural Science, and in the Inductive Sciences 
generally ; the latter is the kind of which we have minor illus- 
trations in the Mathematical Formula, in which Different Or- 
ders of Phenomena are bound up in a Single Ratio, and the 
Major illustration of which is now coming forward as the 
basis of Universology ; in Deductive Science, therefore, pro- 
perly so called (c. 1-7, t. 345). 

1010. This new Order of Generalization — the Analytical — 
begins at the opposite End from the Circumferencial Observa- 
tion of the former, the Observational ; namely, at the very 
lowest degree of possible Analysis. Arrived there, it founds 
upon the Ultimate Residuum of such Analysis the Necessary 
and Universal Principles (then called a priori) which must, 
in the very nature of Things and of the Pure Reason itself, 
embrace all Phenomena. This is Analytical Geneealiza- 
tion ; and it is by virtue of it that we are now enabled to 
include all the Phenomena of Being under the three Prin- 
ciples, Unism, Duism, and Teinism (t. 203). 

1011. Observational Generalization is then a posteriori and 
Inductive, as Analytical Generalization is a priori and Deduc- 
tive. This last, Analytical Generalization, is Geneeality car- 
ried up to its Highest in a Necessaey Univeesality derived 
from the Minutest Paeticulaeity. By an immense and 
unanticipated operation of the Principle of Teeminal Con- 
veesion into Opposites, (t. 83), the Microscopic Minuteness 
of the Inspections of the Intellect supplements and exceeds 
the broadest telescopy of the Observational Powers of the 



ANALYTICAL ( LLIZATIOS [Cu. VI. 

Mind, and famishes ■ Universal Laws, as Necessaht 

Tbuths, which no industry in the accumulation of Observa- 
tions could ever exactly discover or fully confirm. It is tl 
which, as the Principles of Universology, condense the Univ< 
into a Focal Point situated wheresoever we look, and have so 
rendered the discovery of Universology possible. This is the 
meaning, brought to the Light of the Understanding, of 
Swedenborg's mystical statement, that "all things are con- 
tained in the least thing" (c. 1-9, t. 321; c. 1-7, t. 345 . 

1012. Universology is, therefore, based on fending 
tiii: Determinate Particular, (any one tiling h> 
minute), a General Law — or, more properly, A GROUP OF 
UNIVERSAL LAWS— as a new basis of Generalization 
distinct from axd traversing the iiaw or laws of 
Being gathered from Observational Gexeralizati 
vrm ly, the collection of numerous facts, and the deductions 
ide therefrom). This is Analytical Generalization, 
(Universal), as distinguished from Observational Gi 
eralization, {always partial or fragmentary, or, at all 
events, less than universal). It is the Interior and VITAL 
Law of all Organization, and hence of tiie Constitu- 
tion of Being itself, {transcendental ), — as distinguished 
from the External and Dead Law. It is a neio {or newly 
discovered) Scientific Entity, a new Element in Science; 
revolutionary, exactifying, inaugurative of new Careers, a, 
Scientifically supreme, c. 1-18. 



Commentary, t. 1012. 1. The distinction between Observational General- 
izations and Analytical Generalizations is not the same as that between Induc- 
tion and Deduction, although it has a relation of Similarity to it. Both of 
these kinds of Generalizations are proximate OT actual Universals, from which 
we may proceed deductively, after they are discovered and established, towards 
the particulars included under them, or to which we may proceed inductively 
from those particulars, for the previous purpose of effecting the discovery; but 
the Deductive Or len and the Inductive Orders in the two cases are opposites. 

2. Those who deal with Observational Generalizations employ first Induction 
to di them from Particulars and then Deduction to apply them to other 



Ch. VI.1 MINIM, STRAIGHT, SQUAKE, CUBE. 591 

1013. Next above the Straightened Point is tlie Straight 
Line. The Straight Line is the Type of Laws in Science, 
as derived from the Primordial Principles represented by 
these Minims of Straight Form, as the Heads or Beginnings 
of Laws. Laws and Principles are generally regarded, as 
previously stated, as Synonymous Terms (t. 589). For pur- 
poses of ordinary exactness it is not objectionable to continue 
to treat them as such ; but, in strictness, they differ according 
to these types : 

1014. The Square is representative of Exactified Specula-, 
tions and Explanations, under the guidance ofJcnown Laws; 
or, in other words, of Pure Abstract Scientific Theories, not 
as yet confirmed by the induction or accumulation of cor- 
responding facts. 

1015. The Cube is the Type, Symbol, or Representative of 
Science or a Science as a completed Structure, as to its 
main outline. It is then the body of a Temple or Edifice, 
having in it, by Subdivision, various apartments or rooms. 



Particulars ; and the case is the same in respect to Analytical Generalizations. 
Hence there are four items of discrimination, and not two merely, now brought 
before the mind and requiring to be attended to ; two of them old and fami- 
liarly recognized, (Induction and Deduction), and two of them new and peculiar 
to Universology (Observational Generalizations and Analytical Generalizations). 
It is as if we should first distinguish the Periphery of a circle as Observational 
Domain, from the Centre as Analytical Domain ; and should then distin- 
guish the going to or towards either of these, as Inductive Procedure, and the 
going from either of them as Deductive Procedure — the result being four 
distinct Drifts of Direction. 

3. The centre of a circle represents pre-eminently the region of ultimate Ana- 
lysis as the point where the mathematical elements of the whole circle are dis- 
coverable ; but in a more generalized view of the subject evert point is a 
centre ; so that the Analytical Centre of Being, the Origin of Laws and Life, exists 
everywhere, or has, as it were, the Divine Attribute of Omnipresence. Hence it 
occurs that all Uhiversals or Principles are contained in Any, The Least Thing 
whatsoever ; so that Analytical Generalization may take its departure 

FROM ANY POINT IN THE UNIVERSE. 

4. Both Observational Generalizations and Analytical Generalizations are 
Universals, but in senses which are wholly distinct from each other, as explained 
in the text. Observational Generalizations are extracted from the Totality of 



HOUSE, TEMPLE, ABC] ■'- H AX. [Ch, VI. 

When the Science is Universology itself it then repre the 

Completed Temple of the Sciences; each apartment being 
Special Science within the Larger Edifices "the House of 
Many Jfansions." (t 948.) 

1016. The Cube is then, in all ways, the Grand Elaborate 
Scientific Emblem, while it is also the Grand Type of 
Structure or Arohtteotural Plait. Imbuing the mind 
with Science or Knowledge is instinctively called Instruction 
(Lai in, nsr, strut re, to build) or Building-in. 

1017. The Cube presents better than any other figure the 
conjoined conceptions of Length, Breadth, and Thicktii 
(Thickness) (t. 1016) ; which are, in an important sense, the 
radical conceptions of all Form. The next following Diagram 
exhibits these determinations of Form, with the following 
modifications from the Primitive or Abstract Ideas : 

1018. Length, as a purely abstract conception, is equivalent 
to the Perpendicular, (by derivation primitively from the idea 
of that which is exactly adjusted, endwise, to the axis of the 



the Universe as facts, or from so near an approoch to that Totality as c:m be 
effected. Analytical Generalizations— the new elements and instruments of 
Science now introduced— are as Universal as would be the Observational ones 
if it were possible, which it never is, to cover all the Details of Universal Being 
by our Observations ; but instead of being derived from the inspection of the 
whole Universe as fact, even proximately, they are extracted from the critical and 
rational inspection of any least tart of the Universe ; any single Object or 
Thought or Event whatsoever ; and not even with reference to it as a Fact, but 
with reference to the Necessary Idt il Conditions underwhichit mustexist, ifUwere 
a fart. There are ideas, or aspects of idea, without which the conception of the 
Facts as real, or supposed even, is impossible; hence they must be esteemed 
X eestary and Universal Protciflbs, present, in the same manner, in every other 

I part or larger part of the Universe, and equally so m the Lniverse 
itself, as one WHOLE OBJECT on Idea. 

The Analytical Order-the Universological Order, by winch we proceed 
from Analytical Generalizations, (that is to say, from Unism, Duism and Tn- 
nism), by a Universal Deduction, and the only Universal Deduction which eon be 
made, since Observational Generalizations eon never be absolutely wuwrfsl, to the 
Particular* embraced under then-must not be confounded with Analysis, 

1 Bometi synonymous with Induction, as shown previously by quota- 

lions from Prof Henry an 1 - - lenborg (c. 1, t, 345). The reasoning to or 






Ch. VI.] LENGTH, BREADTH, AJSD HEIGHT OF PLAN. 593 

eye), and substituting for the eye the point at the centre of 
the Earth. 

1019. But in respect to the House or Edifice, represented by 
the Cube, this dimension, Length, which would be, therefore, 
the Height of the House, becomes, by a certain Terminal 
Conversion into Opposites, or by Antithetical Reflec- 
tion, between the Abstract and the Concrete ; or, more 
properly, between the Elementary and the Elaborate, — 
translated into the Protension of the House, or its Extension 
from the Front to the Back, or inversely from the Back to 
the Front, although this diameter is sometimes also denom- 
inated Depth. 

1020. The Primitive Dimension of Thickth (thickness) 
becomes then, by a counter-inversion, the Height of the 
Edifice. 

1021. The Width or Breadth of the House, the mean term, 
does not change, however, and is always the expansion from 



towards Principles from Facts, which is Induction, proceeds, it is true, by the 
aid of the Anatysis, in a sense, of the Facts which are brought before the Ob- 
servation, and is, in that degree, an Analytical Method ; but the Analysis, in 
that case, is not radical, and is not, indeed, the leading idea. It is an Analysis 
in the sense of finding a so-called Law in the Facts, by which the Facts may be 
strung together or classified as Facts, or in respect, so to speak, to their external 
bodliy appearances; and it is merely this Stringing-together or Classification 
which is the leading idea in the process of Induction. The Analysis goes no 
lower than to furnish a basis for it, and the process as a whole is Synthetical 
rather than Analytical. 

6. Analysis, as meant in Universology, — that which has conducted to the Ana- 
lytical Generalizations, Unism, Duism, and Trinism, — is, on the contrary, specific, 
incisive, and metaphysical, even u to the dividing asunder of the bones and the 
marrow " of the particular Fact or Thought or Event which is submitted to in- 
spection, and from which the Principles in question are then extracted ; not 
merely or mainly as a means of classifying the particular Phenomenon along with 
other Phenomena which it resembles, but for the purpose of extracting and de- 
fining the Recondite Principles involved in loth this and the Similar Phenomena; 
and as a means of identifying the same Laws and Principles occurring elsewhere 
among other Facts and other Particulars having in them this common ground of 
Unity with the Facts previously investigated, while phenomenally they may be 
the most unlike possible to each other. 



604 BEIOHT, DEPTH; POSITIVE, NEGATIVE. [Cn. VI 

Left to Right* or Right to Left, as exhibited by the Front-faco 
of the Bonding. 

1023. TheThiokth, now become the Height of the Edifice, 
is, again, double, one part descending below the Surface as 
Cellars, Foundation, etc., the other arising as the Main Eleva- 
tion of the Edifice Into the Atmosphere and Pure Space above. 
The former corresponds with what primitively or in abstract 
Conception— but in the Natural Order, or from the Naturismal 
Standing-point (t. 000, c. 32, t. 136)— is the Positive, Substan- 
cive Domain, represented by the solid earth which is excavated 
for the Foundation, etc. ; and the Spacic Half is in that sense, 
Negative ; but by Terminal Conversion into Opposites, 
or by Antithetical Reflection of the Natural and the 
Logical Order with their Consequent Two Positives and 
Two Negatives, the Main Elevation is Logically Positive, 
and the Subterranean Half is now Negative;, so fully so that 
the latter is, as it were, left out of the account in the ordinary 
estimate of the Edifice, and the Main Elevation, now the Posi- 



7. By the Analytical Order is still not meant even this Subsoiling of Analysis, 
except in the secondary way in which it is accessory to the discovery of the Ana- 
lytical Generalizations. The Analytical Order, as such, is, on the contrary, 
predominantly Synthetical, proceeding from these Analytical Generalizations, 
and so characterized by them as appropriately to derive its naming therefrom. 
It is, in other words, the Order of successive Analyses and Syntheses, proceeding 
from Unism. Duism, and Trinism. as the Head or Common Fountain of the 
process upwards and outwards into the details and particulars of the Uni- 
verse at Large, and especially throughout the Domains of our own practical 
Interventions and Constructions. 

8. The Observational Order is then, on the contrary, that order which takes 
it. origin from, and is characterized by, Observational Generalizations. Hoth 
Of these Orders are, therefore, in the main, Deductive; the previous Induction 
in either ease being now dismissed, after the Principles are discovered, as no 
longer having anything but a Historical value. The Observational Order is a 
procedure of a similar character to the Analytical Order, but contains the 
application of Laws resulting from Observation, and established in the ordi- 
narv or prevalent Scientific method. There are, therefore, two a priori and two 

vderiori Methods, if we include the processes by which Principles are dis- 
covered : while, OfMttmg these, we may fall down, for ordinary purposes, to the 



Ch. VI.] LENGTH, BEExlDTH, AND HEIGHT. 

tive and Ruling Aspect of the Subject, alone remains. This 
is then the Height of the Edifice, whence it results that 
practically or in respect to the completed Composity of Things 
— that aspect of the Concrete which I denominate The Elab- 
orate — "the Length, the Beeadth, and the Height there- 
of" are properly put in the place of the more Abstract and 
Elementary Discriminations, Length, Beeadth, and (Thick- 
ness or) Thickth. 

1023. It results from what has been shown that the Cube or 
Main Elevation of an Edifice, Fane, or Temple, is, by an ob- 
vious echo of Analogy, the. Standard Emblem, or Symbol, or 
Type, of the Total Elaborate Construction of Being. All the 
previous discriminations of Universal Form, from which this 
Sciento-Typical one has now been laboriously eliminated, are 
again repeated in it, so that we may, if we choose, dismiss all 
other modes of the consideration of Form, and confine the 
investigation of every possible Morphic Conception to this 



recognition of the Two Orders only, the Analytical and the Observational, 
respectively (c. 1-7, t. 345). 

9. It is fortunate for the establishment of this new Terminology that the 
terms Analysis and Synthesis have nearly ceased to be used as synonymous with 
Induction and Deduction, for the reason, perhaps, that, as I have shown, they 
are not wholly appropriate to the expression of those ideas ; and as we are now 
supplied with the terms Induction and Deduction, which are specifically un- 
derstood, the terms Analytical and Observational can well be surrendered to 
the new Science, for the purpose of marking the new and exceedingly impor- 
tant discrimination here introduced. 

10. There is, as previously observed, however, an echo of resemblance be- 
tween the two classes of discrimination. Observational Generalizations, and 
Observational Order based on such Generalizations, have a Repetitive Analogy 
with Induction or the Empirical Method, and are closely allied with it. Ana- 
lytical Generalizations and the Analytical Order have a similar relation to De- 
duction and Radical Analysis, and a corresponding alliance with them. 

11. This is after the discovery of the Principles is made; but with reference 
to the order of procedure and the order of mind engaged in the processes of 
their discovery, it is just the opposite. The discovery of the Grand Analytical 
Generalizations here brought forward, so far from being characterized as Buckle 
characterizes the Deductive method and Order of Mind, is characterized in the 
opposite way. It is the result, indeed, of a more radical application of the 



596 



THE FAKE OR TEMPLE. 



[Cn. VI. 



Supreme Model ic Type-Form. The Diagram now to be intro- 
duced, B first sketch or mere suggestion of the larger Structural 
Outline, will furnish the text for the explanation of what is in- 
volved in this statement. 



Diagram No. 7 6. 




" cautious, patient, and somewhat creeping method " of Induction. It is no 
other, in fine, tluin the culmination and ultra-extremity of Induction itself (c. 7, 
t, 345). It tends, therefore, in the extremest degree to " the diminution of the 
number of Laws by gradual and successive Analysis " — another characteristic 
of Induction. The Analytical Generalizations in question are, in fact, the only 
True Scientific Universals. 

12. These subtleties are very abstruse, but they are indispensable to a 
thoroughly right understanding of the subject. The reader who is only desirous 
of a general comprehension of it may omit them. What it is essential, how- 
ever, to understand, is, that the difference between what Buckle calls Deduction, 
the True, Exhaustive Universal Deduction now instituted from Analytical Geri- 
eralizations as the Primordial Principles of All Being, and is the same in kind 
as the difference previously pointed out between the Poetical Perception of 
Analogy and the True Scientific Dizrorrry of a Law of Analogy, drawn from 
the Analysis of Being down to its First Elements (t. 153, 154). To either 
case, however, the following profound remark of this distinguished author is 
alike applicable: " In a complete scheme of our knowledge, and ichen all our re- 
sources arc fully developed and marshalled into order, as they must eventually he, the 
two methods will be, not hostile, but supplementary, and will be combined into a single 
system.'''' (1). 



(1) History of Civilization in England, Vol. ii. p. 324. 



On. VI.J COLUMNS AND CARYATIDES. 597 

1024. The Length (equal to Depth in the superficial sense) 
repeats the Cosmical Idea. It is this back-lying Depth — 
from Front to Back — which gives what in Geometry is called 
Solidity of Form, or Form of Three Dimensions, and which — 
as Solidity, and Weight, and Thickness, and Substance, and 
Nature, all Analogues of each other — is the World-like or 
Cosmical Aspect of This Cubic or Sciento- Typical instance 
of Form (t ). 

1025. The Height-Dimension corresponds with Anthropism ; 
to the Uprising, or Standing-up, as of the man who rises to 
his feet. It is in accordance with this idea that Columns or 
Caryatides, arising from Pedestal (Foot) to Capital (Head), are 
the appropriate adornment and support of the Front Elevation 
of the Temple or other grandly constructed Edifice. Pillars 
and Trees in the Forest even, as "the Cedars of Lebanon," 
are Scriptural Types of Men. 

1026. Finally, the Breadth of the Edifice, with its two equal 
Sides or Halves, upon the two sides of the main entrance, as 



13. The passage above referred to in which Buckle states the difference be- 
tween the Inductive and Deductive methods in Science, is as follows : 

" To understand the investigation into which we are about to enter, the 
reader must firmly seize, and keep before his eyes, the essential difference be- 
tween deduction, which reasons from principles, and induction, which reasons 
to principles. He must remember that induction proceeds from the smaller to the 
greater ; deduction, from the greater to the smaller. Induction is from partic- 
ulars to generals, and from the senses to the ideas ; deduction is from generals 
to particulars, and from the ideas to the senses. By induction, we rise from 
the concrete to the abstract ; by deduction, we descend from the abstract to the 
concrete. Accompanying this distinction, there are certain qualities of mind 
which, with extremely few exceptions, characterize the age, nation, or individual, 
in which one of these methods is predominant. The inductive philosopher is 
naturally cautious, patient, and somewhat creeping, while the deductive philo- 
sopher is more remarkable for boldness, dexterity, and often rashness. The 
deductive thinker invariably assumes certain premises, which are quite different 
from the hypotheses essential to the best induction. These premises are some- 
times borrowed from antiquity ; sometimes they are taken from the notions 
which happen to prevail in the surrounding society ; sometimes they are the 
result of a man's own peculiar organization ; and sometimes, as we shall pres- 
ently see, they are deliberately invented, with the object of arriving, not at 



SUBDIVISIONS OF DIMENSIONS. [C'ii. VL 

Male and Female, united or married, and standing, side by 
side of eadh other, repeals the conception of Nuptials or Con- 
jugality. The Male and Female Figures appearing in the 
Front of the Diagram accord, therefore, with both the Height 
and the Breadth of the Building. 

1()27. Each of these Dimensions — the Length, the Breadth, 
and the Height of the Edifice — subsequently undergoes a 
Symbolic Subdivision, furnishing Apartments, first by the 
Number Three, (3), representative of Round, Long, and Modu- 
lated Form — Nature, Science, and Art ; and then by Four, (4), 
representative of Point, Line, Surface, and Solid — Entical, Ab- 
stract, Speculative, and Concrete (Entity and Relation + Phe- 
nomena and Noumena). 

1028. The Three multiplied by Four — the Leading Numbers 
representative of Oddness and Evenness, of Inequism and 
Equism, or of Freedom and Necessity, respectively (Dia. No. 
64, t. 903; c. 10, t. 503) — gives as product the Ruling Sa- 
cred Number Twelve (c. 10, 11, t. 503 ; c. 1-00, t. 863). The 



troth, but at an approximation to truth. Finally, and to sum up the whole, 
"we may sr/y that a deductive habit, being essentially synthetic, always tends to 
multiply original principles op laics ; ichile the tendency of an inductive habit is to 
\ish those laics by gradual and successive analyses." (1). 

11. Buckle undertook virtually to compass the discovery of The Universal 
Science; more especially as its Principles should be exhibited in the under- 
lying Laws of Society. He mistook, however, the method which was to lead 
ultimately to that result. He began in the effort to embrace All the Details of 
B >'"/. classifying and arranging them by the widest application of the Obser- 
vational Method, hoping thereby to attain to that Unity which is, on the con- 
trary, only possible by first arriving at, and then proceeding from, the Most 
Radical and Exhaustive Analysis — the Analytical Method. 

15. He became finally aware of the defect in his own method, without, how- 
. falling upon the discovery of the more fruitful and developing one; that 
one which alone renders the existence of a Universal Science possible. His 
lament over this barren result, and his manly renunciation of previous exag- 
riona, are contained in the following passage, the most eloquent 
wail, probably, oyer disappointed hopea to be found anywhere in the Litera- 
ture of Science : 



(1) History of Civiliza island. Vol. ii. p. SCO. 






Ch. VI.] ALLUSIONS TO TEE HOLT CITY. 599 

12 x 12 gives the Grand Measure of Harmony among Num- 
bers, the Second or Scientismal Power of Twelve, 144 (t. 000). 
Morphically, this is the Height multiplied by the Breadth, as 
exhibited in the Face or Front Elevation of the Edifice. The 
corresponding Cubic Number 12 x 12 x 12 is 1728. The 
tracing out of the mysteries of this high Symbolism into detail 
must be avoided in this elementary work. The specific rela- 
tions of this Governing Variety of Form to the Celestial City 
seen in vision by John will be treated of more in detail in 
other works. It is hinted at rather than expounded at this 
and other points of the present work (t. ). 

1029. The whole doctrine of "Measured Series" of Scalar 
and "Pivotal" Numbers, and their relations to Correspond- 
ing Typical Measurements, and Dimensions of Form, hinges 
upon the Pkimitive Cut-up kwd Distkibution of the 
Cube. 

1030. The same Three DiametricalPlanes by which we have 
previously trisected the Globe, representative of the Entire 



16. " To solve the great problem of affairs, to detect those hidden circumstances 
which determine the march and destiny of nations; and to find, in the events of the 
past, a way to the proceedings of the future, is nothing less than to unite into a 
single science all the laws of tlie moral and physical world. Whoever does this, will 
build up afresh the fabric of our knowledge, re-arrange its various parts, and har- 
monize its apparent discrepancies. Perchance, the human mind is hardly ready for 
so vast an enterprise. At all events, he icho undertakes it will meet with little sym- 
pathy, and will find few to help him. And let him toil as he may, the sun and 
noontide of his life shall pass by, the evening of his days shall overtake him, 
and he himself have to quit the scene, leaving that unfinished which he had 
vainly hoped to complete. He may lay the foundation : it will be for his suc- 
cessors to raise the edifice. Their hands will give the last touch ; they will 
reap the glory ; their names will be remembered when his is forgotten. It is, 
indeed, too true, that such a work requires, not only several minds, but also the 
successive experience of several generations. Once, I oxen, I thought otherwise. 
Once, when I first caught sight of the whole field of knowledge, and seemed, however 
dimly, to discern its various parts and the relation they bore to each other, I was so 
entranced with its surpassing beauty, that tlie judgment was beguiled, and I deemed, 
myself able, not only to cover the surface, but also to master the details. Little did 
I know how the horizon enlarges as well as recedes, and how vainly we grasp 
at the fleeting forms, which melt away and elude us in the distance. Of all 



600 



TRISECTION (>F THE CUBE. 



[Or. VI. 



Universe, when now applied to Che Cube, give Eight Minor 
Cubes ((Tubules) as the result; seven of which may be 
brought into view as having Depth, from a single standing- 
point, chosen at an angle ; the remaining one of them being 
always obscured in that particular, exhibiting its surface only. 
The following Diagram will illustrate : 

Diagram No. 77. 



that I had hoped to do, I now find but too surely how small a part I shall 
accomplish. In those early aspirations there was much that was fanciful; per- 
haps there was much that was foolish. Perhaps, too, they contained a moral 
defect, and savored of an arrogance which belongs to a strength that refuses 
to recognize its own weakness. Still, even now that they are defeated and 
brought to nought, I cannot repent having indulged in them, but, on the con- 
trary, I would willingly recall them if I could. For, such hopes belong to that 
joyous and sanguine period of life, when alone we are really happy ; when the 
emotions are more active than the judgment ; when experience has not yet 
hardened our nature; when the affections are not yet blighted and nipped to 
the core ; and when the bitterness of disappointment not having yet been felt, 
difficulties are unheeded, obstacles are unseen, ambition is a pleasure instead of 
a pang, and the blood coursing swiftly through the veins, the pulse beats high, 
while the heart throbs at the prospect of the future. Those are glorious days ; 
but they go from us, and nothing can compensate their absence. To me, they 
now seem more like the visions of a disordered fancy than the sober realities 
of things that wore and are not. It is painful to make this confession; but I 
owe it to the reader, because I would not have him to suppose that either in 
Chifl or in the future volumes of my History I shall be able to redeem my 
and to perform all that I promised. Something I hope to achieve 



Ch. VI.] SEVEX FEOM EIGHT ; OXE FKOM EIGHT. 601 

1031. On a previous occasion, in tracing the constitution of 
the Egg-Form from the combination of Globe and Cube, 
(Dia. No. 51, t. 784), One only of the Eight Incipient Cubules 
resulting from the Trisection of the Globe was saved, and the 
other Seven were rejected (t. 783). We have now, in a sense, the 
opposite case, in which Seven of the Octave or Series of Eight 
remain entire, and One is rejected, or at least held in an ambig- 
uous position, so that it might be either reckoned in, or reck- 
oned out of the Group. The Musical Octave, which is a Grand 
Measuring Cord of Harmony relating to all spheres of Being, 
(t. 583), derives its name from the number Eight, and is ideally 
regarded as Eight Tones or Notes. The Eighth of these is, how* 
ever, really thrown out, as belonging to another Octave, which 
overlaps the given Octave (c. 39, t. 503). We have therefore 
the Series of Eight reduced virtually to seven, by the exclusion 
of one. The following Diagram exhibits the Eight Cubes 
resulting from the trisection of the Primitive Cube, and now 
^ 

which will interest the thinkers of this age ; and something, perhaps, on which 
posterity may build. It will, however, only be a fragment of my original 
design" (1). 

17. The foreboding of Buckle for the primitive imperfection and the destined 
neglect of the ultimate discovery at which he aimed, would probably have been 
modified had he conceived of the true method by which the result was to be 
attained. A positive discovery and demonstration stand upon a totally differ- 
ent footing from any general inferences whatsoever from even the most extended 
observations, and can hardly fail, in the present vivid and appreciative age, to 
meet with a promptitude of acceptance in some measure adequate to its im- 
portance, and when of universal import, to mark the decisive epoch, in all 
human affairs, which I have not hesitated to predict in the present work, as 
hinging upon the discovery of Universology. 

18. By the Observational Method, the "Principles of the Superior Man" may 
be in respect to their " extensiveness," — in the language of Confucius, so broad 
that '• the Universe cannot contain them ;" it is only in the Analytical Method, 
however, that those Principles are, in respect to their " minuteness," so fine 
that " no Being in the Universe can split them;" can analyze them, that is to 
say, a step further (c. t. ). 



(1) History of Civilization in England, Vol. ii. pp. 257, 258. 

46 



MUSIC AM) MATIIKMATICS ; AET-SERIES. [CB.YL 

explicated or unravelled and brought into Series or Line, as 
the Ideal Basis to which Nature lias conformed in the distri- 
bution of the Notes of the Musical Scale. 

Diagram No. 78. 
Do Re Mi Fa, Sol La Si Do. 



\ 



1032. A closer examination of the Features or Items of 
Thought, suggested by the Trisection of the Cube, furnishes 
the precise type or method of all the remaining discriminations 
of the Musical Octave ; the Five Semi-tones, the 3 (4) Chords 
of the Octave, as well as the 7 (8) Diatonic notes, etc. These 
details must be omitted. Music is the Harmonic Law of 
Universal Construction, Artistically condensed, compressed, 
or epitomized,— from the Tri-dimensionality of the Typical 
Cube, Edifice, or Temple, transmuted from Length, Breadth, 
and Height, — into the Uni-dimensionality of a Single Cord 
or Line. Music is, therefore, at the High Artistic Extreme, a 
repetition of what the Mathematics are, at the low and basic 
Extreme, of Measurement ; for it is the total purpose of mathe- 
matical labors to reduce Every Variety of Extension into 
Equation with some Unit of Line or Long Measure. Musical 
discriminations are, however, too technical to be more than 
alluded to cursorily in an elementary work like the present. 

1033. The series of Numbers here involved, and which has 
been previously noticed (c. 39, t. 503), is : 

1 3(4) (5) 7(8) 12(13). 

This is the Artistic or Artismal Measuring Series of Scalar 
and Pivotal Numbers, and is that of which Fourier espe- 
cially affirms that the "Series distributes the Harmonies." 
It applies in Music especially to the element of Tune, which 
is the Domain of Space or of Tonic Display, that, in respect 



Cn. VI.] SCIENTISMAL SERIES. 603 

to which we say High and Low. This Series of Pivotal or 
Sacred Numbers is an Extract or Essence derived from the 
Composity of the Odd and Even Numbers. It is the Trinis- 
mal or Artistic Department of Typical or Pivotal Numera- 
tion. 

1034. The number Two (2) repeats the Straight Line. The 
number Four (4) repeats the Square. The number Eight (8) 
repeats the Cube. This Order of numerical Distribution con- 
tinued in the same ratio furnishes the Duismal or Scientic 
Corresponding Department or Series. This is an Extract or 
Essence derived from the full Series of Even Numbers, as 
follows : 

(1) 2 4 8 16 32 64 (128). 

Technically, this will be referred to as the Scientismal Meas- 
uring Series of Sacred or Pivotal Numbers. It is this which 
distributes the exact Outlay of the Peimitive or Typical 
Plaxs of Structure, properly so called, in all the realms 
and departments of Being ; as, for instance, of the Members 
and the Bones of the Human Body. It is in Music this Series 
which distributes the Divisions of Time (as contrasted with con- 
siderations of Space or Tune) into the one Semibreve, divided 
into 2 minims, 4 crotchets, 8 quavers, 16 semiquavers, 32 
demisemiquavers, and 64 hemidemisemiquavers. Sixty Four 
is the Grand Ruling Number of this Scientific Series of 
Numbers. This number results, morphically, from the Re- 
newed Tri-section, by the Three Diametrical Planes, of the 
Primitive Cubules tri-sected from the Primitive Cube ; in 
other words, it is the Second Power of the Grand Basic Sci- 
ento-Sacred Number, 8 (Eight). It is within these Ratios of 
Cubes and Squares, and their Echo to Spaces and Times, that 
the rationale of Kepler 5 s Laws has hitherto lain hidden, and 
from which Universology will withdraw it. Again, however, 
the detail must be omitted. 

1035. The corresponding Naturismal Series of Measur- 



6^4 . NATUUISMAL SERIES. [Ch. VI. 

ing Number* is the Simple Succession of the Odd Numbei 
Series, as follows : 

1 3 5 7 9 13 15, etc. 

Tliis Series measures the increments of velocity of falling bo- 
dies, and tin* ratios of various other natural phenomena. It is 
to Nature what the Even Numbers are to Science. In Music 
it should be found to apply in connection with some Natural 
Ratio of Augmenting Stress, which is the Substantive Element 
or Body of Music, contrasted with Space (or Tune) and with 
Time. 

1036. If the tri-sected Cube be looked at directly, (from the 
front, not from a standing-point chosen at an angle, t. 1030), 
Four Subdivisions or Minor Cubes only are seen. The Four 
which are behind these fall into obscurity, and appear to the 
thought as one mass, representative merely of the back-lying 
Substance. The Typical Eight thus undergoes a natural 
reduction or abridgment, and becomes Five only ; Four, 
Normal or Regular, and One, Condensed or Abridged, but 
equal, in a sense, (that is to say, in Bulk, reduced, it may be 
somewhat, by Artistic Modification), to the other Four. This 
illustrates a Principle in the Operations of Nature which will 
be referred to, technically, as 

The Principle of Abridgment. 

This Principle reappears in a thousand forms, in all the differ- 
ent Modifications of Development, but still under definite Law r s 
traceable with exactitude under the guidance of the Science. 

1037. It is the Process and the Principle above described 
which furnishes the Type of the First Grand Division of the 
Human Body into Trunk and Limbs. The Four Quarters 
terminating in Limbs represent the Four Cubules in presence, 
disparted and removed to the right and left, and to the two 
positions above and below, revealing the Torso, or Trunk, 
(here exhibited as a mere block) as their interblended 



Ch. VI.] 



QUA NATION OF THE BODY. 



60o 



equivalent, the additional One in the total Five back \V, 
and, as it were, now between the four, as in the Diagram 
"below. 



Diagram TnTo. 79. 



This is apart from the Animal Head and Tail which are derived from an Axis 
passing through the central body. 

1038. Upon the Extremity of each of the Four Limbs this 
process is then repeated (with aetistic Modification). The 
Fonr Fingers, slender, taper or line-like, repeat the Fonr 
Limbs of the Body, and again represent the idea of Presence, 
Ontline, Form, Feature or Limitation. On the contrary, the 
thickened and shortened Thumb, massive or Substance-like, 
repeats the Torso, or the Body of the Body Proper, and is 
again representative of the general idea of Massiveness or Sub- 
stance. More elaborately and accurately stated, the Analogy 
is this, that the Palm or Metacarpus repeats the Trunk, and 
the Thumb the Head, which are then representative of the entire 
Central Column — Head and Trunk — the Thumb as Head ad- 
joined by the Carpus or Wrist as Neck. The whole is artis- 
tically modified or adjusted so as to enable the Wrist to serve 
in the additional capacity of a nexus with the Arm and a Tran- 
sition to the Central Body, of which the Hand is a mere Satel- 



606 



TYPE-FOBM OF IIl'MAX HAND. 



[Cn. VI. 



lite or Dependant The Thumb is crowded aside from 
natural position as Head of the Hand, which would "be that 

apj I by the Ainu and is carried forwards into co-operation 
with the Fin- jomewhat as the Muzzle of the Animal when 

ling is brought into conjunction with the Paws. 
1039. As in the Second Trisection of the Cube, we have 64 
Cnbules or Compartments of the Second Order of Minitude, 
so the Typical Plan of the Bone-Distribution or Framework 
of the Human Hand involves 64 Compartments. Of these, one 
half, or 32, are represented by tire Thumb alone, by the Prin- 
ciple of Abridgment, — Bulk put for Number, botli often 
confounded under the name of Quantity, the How-Much, — and 
the remaining half of the Plan is carried out and preserved in 
full as shown in the following Diagram. It should be observed 

Diagram !N" o . SO. 

Type-Form or Primitive Outlay of the Human Sand. 



















































o 


D 


□ 


CD 










□ 


□ 


D 


o 


CI! 


□ 


C3 


n> 


□ 


C 


□ 


a 


a 


n 


o 


•D 


D 


D 


□ 


D 


o 


□ 


CD 


3i 


D 


n 


C3 


a 


C3 


a 


o 





that one Compartment in each Column of Compartments is 
assigned to the Attached or Fixed Nail, and one to the Free 
Kail ; every distinct variety of Differentiation being provided 
for in the Plan. 



CH. VI.] DISTRIBUTION OF THE HAND-TYPE-FOBM. 607 

1040. The Process of the Abridgment of the Type-Form is 
this : One Half of the Entire Plan of Form is fully Explicated 
or developed in accordance with all the Minutiss of the Details 
involved in the Plan, and this Half is representative of the 
Principle of Form, The other Half of the Entire Plan re- 
mains (partially at least) Non-explicated, that is, not sub- 
divided or developed into the fullness of detail "by which the 
first Half was characterized. This iVWexplicated Half is 
then representative of the Principle of Substance; Sub- 
stance and Form thus both represented or symbolized within 
the Precinct of Form merely. This completes the First Degree 
of Abridgment by Halving, or the First Power of Duism. 

1041. By this Process, the Primitive Projected Distribution 
of 64 Compartments or Parts is reduced to 32 Parts plus 
some Part (or Parts) representative of Unity or Substance, the 
Measured Number of which is now to be accounted for. This 
Second Half does not remain merely One, (as in the Simpler 
Distribution of the Trunk disconnected from the Limbs), but 
undergoes a Subordinate Interior Distribution, as follows: 
Instead, first, of being Halved, by the First Power of Duism, 
it is Quartered, by the Second Power — this being a Secondary 
Stage of Distribution. Of the Fourths of 32 so produced^ one 
only, equalling 8, is retained within the Substancive Half of the 
Plan about to be carried out. The remaining Three Fourths 
are then entirely discarded or left vacant. 

1042. The Third Degree of Abridgment then supervenes as 
follows : This Column still of Eight Compartments, (represent- 
ing the Thumb, the Unitive Half of the Primitive Plan, now 
already abridged by Three Fourths), is submitted to a repeti- 
tion of both the former kinds of Abridgment. It is, in the first 
place, halved— repeating the first variety of Abridgment above 
(t. 1040). Four of the Compartments then remaining full, the 
other Four, the remaining Half of this Column, is reduced to 
One full Compartment, by the rejection of Three Fourths of 
this Half, — repeating the Second variety of Abridgment above 



808 ILLUSTRATED FUNCTION OF THE SKELETON. [Cn. VI. 

(tl041). The Four thus added to the One make Five, as in 
the cas.' of the Teeth noticed in the next following paragraph 
(t 1043'. The Eighl Is, in other words, reduced to Five. This 
is, so to speak, an exhibit of the Third Power or Efficiency of 

Duisin, bifurcating, and adding to the mere repetition of the 
two former Exhibits of the Principle the new Aspect of the 
Duisin of Difference or Contrast "between those two. 

1043. By the same Principle of Abridgment frequently 
adopted in the works of Nature, as in those of Man, the Adult 
Teeth are distributed as 32— Eight upon each (Half-) Jaw 
(t 1036) ; while the Provisional or Deciduous Teeth (the Milk 
Teeth) are 20 in number, — or Five ujdou each (Half-) Jaw ; 
that is to say, they are by Abridgment reduced to the same 
number as the Nails of the Fingers and Toes. Teeth and 
Nails are, in one of the Aspects of Comparative or Tran- 
scendental Anatomy, ranged together as counterparts or com- 
plements of each other. Their typical number is then con- 
jointly G4, reduced by the Provisional Abridgment of the 
Teeth and the Perennial Abridgment of the Nails to 40. 
Eight Teeth of the Normal Set are found upon each Half Jaw, 
(really a distinct member), which is then an Analogue of 
one of the Limbs of the Trunk. The Jaws are the Limbs of 
the Head, a discovery which goes back to the Founders of 
Transcendental Anatomy, Goethe and Oken. See again upon 
this subject the forthcoming Monogram of my own, entitled : 
"The Correspondential (Intercomparative) Anatomy of the 
Human Head and Trunk." 

1044. The Bones of the Body are the Framework of the 
Body, and are therefore peculiarly the illustrative Domain of 
Form. The Spinal Column is the Grand Axis or Supporting 
Column of this Framework. Tins is, apart from its Pivots, the 
Skull and Pelvis, actually composed, as we have seen, it. 956), 
of 24 Vertebras, with the Composition, 12 + 12. The Ribs or 
lateral Processes are also 24, in two Groups of 12 each ; each 
Group with a Composition like the Chromatic Musical Scale of 7 



On. vi.j typical distribution of vertebrae. 609 

Principal, (tlie Long Ribs), and 5 Subordinate, (the Short 
Ribs), repeating the whole tones and the semi-tones of this 
Musical Gamut. ( ) 

1045. The Entire Vertebral Column extending from the end 
of the Coccyx to the end of the Nose, is constituted actually 
of 40 Vertebrae ; the 16 additional ones being distributed to 
the Coccyx, Sacrum, and Skull, and there so modified artis- 
tically, or blended, or, as it were, partially smelted into each 
other, that it requires the closest of observation to disengage 
and identify them. For the performance of this labor the stu- 
dent is again referred to the Monogram just alluded to. This 
actual Number 40 is then, itself, an Abridgment from tlie 
Pure Ideal Typical Plan of the Vertebral Column of 
the Human Skeleton, which extends to the Grand Typical 
Number 64, as the full Complement of Ideal Vertebra. 

1046. The whole bony fabric of Man not only, but of every 
animal, as well as the muscles and nerves, and the organs and 
systems, is laid out, in rigorous accordance with a Primi- 
tive Typical Plan, derived from the Typical Sect ionizing 
of the Globe Figure, and then from a similar Typical Sec- 
t ionizing of tlie Cube. The whole Carpentry of every organ- 
ized body is thus devised or self-arranged, as we may choose 
to regard it, in orderly obedience to these Simplest and Most 
Primitive Divisions of Form. Whether it is urged, there- 
fore, as the true theory of this subject that they are derived 
from the operations of Reason in the Mind of a Conscious 
Creator, or that Reason itself is a mere Echo in the Mind of 
Man from the inherent Necessity and Universality of these 
Primitive Congruities of Form, it is, for the purely Scientific 
result, loholly indifferent. The two Theories are brought into 
a complete reconciliation upon the Scientific Arena, from the 
fact that, under tlie operation of either Theory, the pheno- 
menal result is the same. The conclusion is startling, but : 
May it not prove the Higher Morality and Religion of the sub- 
ject also, that the Wrong or the Sin is not in holding either of 



CiO THEISM AOT ATHEISM. [t'u. VI. 

th* 86 must opposite poles of doctrine as Tlieory or Belief, but 
in the Spirit qf Anathema, which denounces or condemns Wig 
individual who, from organization or state of development, 
finds in tin 4 opposite Theory, the highest mental satisfaction or 
rest I May it not also prove that the Compoundest Trinismal 
Truth is of a Largeness never, as it were, heretofore surmised, 
and that even the extremes of TJieism and Atheism are yet to 
be spanned within the Arch of the Absolute Tlieology, as 
Necessary Aspects of a Doctrine too broad and too uni-variant 
in Nature for any single statement— a Doctrine which em- 
braces Contraries as the Constituents of its Integralism ; as, 
between the opposite Poles of the Earth, the Earth itself is 
constituted and contained ? 

1047. So, in the Mathematics, the Zero is as necessary as the 
Positive Numbers, and while it is negative and adverse, and 
pricitive of Positive Values, in one set of relations, it is not 
only essential even then, but the relations being changed, it 
becomes augmentative of Positive Values in a proportionate 
degree. "We should soon discover our folly if we divided our- 
selves into sects devoted to the exclusive defence of the num- 
ber One, of the Number Two, of the Number Three, and of 
Zero, respectively. Yet, Is not tins precisely what the world 
has been doing, substituting for the numbers themselves the 
Spirit of those numbers, or the Principles of Being, for which 
those numbers stand representative ; and have not ages of 
ages of bloodshed and dissension been the price at which we 
have indulged in those puerile differences % 

1048. Still the dissensions of mankind have been in turn 
fitting and appropriate as the rude means of development for 
the period to which they have belonged, which was the In- 
coherence of the Incipiency of Humanity. Perhaps that 
chaotic stage has for /& numerical Analogue that Indeterminate 
Numeration, rattier, which precedes, as it were, the orderly 
and seriated distribution of numbers (t. 217). In that early 
age of disharmony and incoherence through the partial under- 



Cn. VI.] ' ; INITIAL, MIDDLE, AND FETAL. 611 

standing of Truths, the highest and the holiest sentiments of 
Mankind have been evoked, enlisted, and trained for their 
ulterior destination, in the defence of the particular phase of 
truth which was perceived by the individual mind, or around 
which a special sect could be rallied. The love of truth did 
not, in those days, come to bring peace upon earth, but a 
sword, while yet by a sublime paradox he who bore it in his 
heart pre-eminently could with propriety be denominated the 
Prince of Peace. The grand reconciliation of all differences 
without the destruction of the differences themselves, in an 
infinite, practical Uni- variety of Co-operation between Same- 
ness and Differences in all Spheres, — as the different members 
of the Body concur in the formation of the Body, — can only 
come through Science, and then only through that Science 
which is Universal, or the systematic understanding of all 
the simple Principles of Being, and of the Laws of their com- 
plex relationship to each other. 

1049. From the Typical Plans or Type Forms, from 
which Nature takes up her line of operations, and tchich lie, 
as it were, back of Creation itself, the Concreted or Elab- 
orated Body of Nature, the Creation as such, is gradually 
wrought out by a wonderful succession of Artistic Modifi- 
cations. 

1050. Nature proceeds precisely as the Carpenter, or the 
Dress-Maker, or other Artisan, who first cuts out his or her 
work by a regular type, sample, measure, model, or pattern, 
and then elaborates, modifies, and completes, by paring or 
trimming, by piecing out occasionally, and by crimping and 
convolving in a thousand ways, to fit their work for its ulti- 
mate uses. To rediscover the Primitive Patterns from among 
these Infinite Heaps of Complexity is the Supreme Triumph 
of Scientific Research. 

1051. Type Forms are of three kinds : Initial, Middle or 
Medial, and Final. Final Type Forms are Teleological. 
They are the Artistic Ideals — that which the producer is aim- 



012 BKEWISM OR BOALENISM. [Cn. VI. 

ing to secure as the ultimate effect and perfection of his labor 
and art Initial Type Forms are the Primitive Outlay of 
the Pattern, in accordance with which the labor is to proceed ; 
or rather that by which it is to be ideally guided. These are 
what have been denominated Archetypes. Medial Type 
Forms are certain Standard and Measuring Forms attained 
to midway between the Primitive Outlay and the ultimate 
realization of the ideal perfection. 

1052. Natural Development corresponds with an Actual Pro- 
cess of Elaboration, with the doing of the work, as the build- 
ing of an edifice, for example ; the labor of the Builder as dis- 
tinguished from that of the Architect or Planner. Tins does 
not accord with any of the Type Forms, but is a Naturismal 
and irregular procedure, sui generis. It proceeds normally 
and ordinarily at an inclination or slant, or diagonally related 
to the Primitive Type Plans. The bricklayer, for instance, 
does not begin to build by laying a tier of brick all along the 
foundation, but, on the contrary, he selects a corner, and 
builds up upon it to a considerable distance, slanting down his 
work, at the two sides towards the base. This skewed or 
biased, or oblique or inclined Variety of Movement or Opera- 
tion is characteristic of the Naturismus of the Concretismus, 
and hence of the Observational facts of Existence throughout 
the Universe of Being, traversing, and contrasting with, the 
regularity of the Typical Plans, which are the Scientismus, 
the Abstractismus, or the Ideal Principles of Being. This 
Principle is forcnulized as : 

The Skewism or Scalexism of the Naturismus. 

1053. It is in this Naturismal and Inclined, and as it were, 
Irregular Actual Development of Being that the ordinary Na- 
turalists are making their observations. The Type Forms, as 
aside from and back of these, and as adduced from the neces- 
sary Laws of Form, and yet presiding over the natural devel- 
opment itself, as the Plans of the Architect preside over the 



Ch. VI.] DOCTKXNE OP TYPE-FOEMS. 613 

operations of the Builder, constitute the Department of Tran- 
scendental Natural Science, as of Transcendental Anatomy, 
for instance. It is to this, as the higher Department of Na- 
tural Science, that the Morphology of Universology opens a 
lbroad passage-way to the Scientific World, c. 1-4. 

1054. This Subject of Type-Forms or Primitive Ideal Pat- 
terns of Being is immensely fruitful of future results in all the 
Sciences. In an important sense, it is with this Discovery 
only, that Science, properly so called, actually begins, — that 
is to say, that it begins to be constituted in an orderly way, 
from a priori Principles to Determinate Ends, — as God and 
Nature have proceeded in the elaboration of their work. It 
is one of the many subjects, however, which can be barely 
sketched in this Basic Outline of Universology. I have other- 
where, in manuscripts and in my own unwritten reflections, 
traced out the method far enough in its expansion towards the 
infinity of particulars, to furnish, if detailed confirmations 



Commentary, 1. 1053* 1. The following statement of the Darwinian or 
Natural Development Theory is extracted from an article on that subject in the 
Atlantic Monthly for October, 1866 : 

" The Darwinian theory is erected on the primary foundation of a Natural 
Law, acting through all time, — a persistent force which is applied to all crea- 
tion, immutable, unceasing, eternal ; which determined the revolutions of the 
igneous vapor, out of which worlds were first evolved ; which determines now 
the color and shape of a rose-bud, the fall of the summer leaves, the course of a 
rippling brook, the sparkle of a diamond ; which gives light to the sun, and 
beauty to the woman's eye. It rejects utterly the idea of special creation, and 
maintains that the globe, as it exists to-day with all its myriad inhabitants, is 
only one phase of that primeval vapor which by the force of that law has 
reached its present state. As a little microscopic egg becomes in time a full- 
grown, living, breathing, loving animal by the operation of natural laws which 
we term growth, so has the Universe, with its denizens, become what it is by the 
workings of Natural Law." 

2. The author of the " Vestiges of the Natural History of Creation " sums 
up the hypothesis which he seeks to sustain thus : 

" I suggest, then, as an hypothesis already countenanced by much that is 
ascertained, and likely to be further sanctioned by much that remains to be 
known, that the first step was an advance, under favor of peculiar circumstances, 



G14 TYPICAL PLAN OF VERTEBRAL COLUMN. [Cir. VI. 

ware necessary, the most overwhelming eonvincement of its 

universal validity. It will be the labor, not only of my own 
future, but of the whole Scientific and Practical World, 
through future ages, to trace out and apply the doctrine in its 
limitless minutiae of detail. The Law is one and uniform in its 
operation, but the modes of its outworking and manifestations 
are infinite. We have, in fine, before us, for elaboration, a new 
Abstract and Exact Science ; a new Mathematics or a new 
Logic, the counterpart and equivalent of the Mathematics and 
the Logic of the Past. Such is the Science of Analogic, now 
undergoing development. 

1055. As the Typical Plan of the Distribution of the Main 
Column of the Human Skeleton distributes it into 64 Ideal 
Vertebrae, which number is the Second Power of the Typical 
Eight, so the entire number of bones in the actual constitution 
of a Compound Individual, including a man and a woman, or 
one of each sex, is 512, which is the Third Power or Cube of 



from the simplest forms of being to tlw next more complicated, and this through the 
■in- "mm of the ordinary process of generation. 

3. " That the simplest and most primitive type, under a laic to which that of 
lile production is subordinate, gave birth to the type next above it ; that this again 
produced the next higher, and so on to the very highest, the stages of advance 
being in all cases very small ; namely, from one species to another ; so that the 
phenomenon has always been of a simple and modest character. 1 ' 

4. All of the above statement relates still to Actual Processes of Natural 
I)> veiopmmt. The term Type, as used in this sense, has a quite different mean- 
ing still from that which is assigned to the term Type-Form, throughout the 
present work. It signifies merely that which is Central and Modelic in any 
range of Development, as the Fact revealed by Observation, and as a part, there- 
fore, of the merely Observation <d or Naturismid Sciences of the subject ; whereas 
by Type-Form is meant a Necessary and Iniiekent Truth of Geometry 
and Logic governing and controlling the XatnraJ D velopment, lying bad- of it, and 

in the Nature 0/" Thought iteelf and Thence or secondarily in the Nature 

■riNos. It is therefore a part of the Exact Science of Being itself. Natural 

iii the mouth of the Naturalist, means, therefore, something far lower in 

no matter what degree of Expansion may be given to it, than Law and 

TTPB-FOBMS in the Transcendental sense of those terms. It is of the utmost 

importance that these two conceptions be first clearly explicated and then 

acilecL 



Ch. VI.] NUMBEE OF THE BONES. 615 

Eight. This embracing of the two Sexes in one Typical Ar- 
rangement or Primitive Framework again reminds ns of 
Plato's averment that the Man and the Woman were originally 
hemispheres of the same Sphere (t. 322). The number of 
bones within the single individual may, it is true, be reckoned 
somewhat variously, and Anatomists have never been able to 
agree entirely upon their numerical classification. By the 
following arrangement there are precisely 200 proper bones, 
which, with the addition of 56 teeth, deciduous and permanent, 
complete the required census of 256, the half of 512. 



Scapula and Clayicle .... 2 

Arm 3 

Carpus 8 

Metacarpus 5 

Phalanges .14 

32 

2 for the two sides. 

Upper Extremities 64 

Lower do 62 

Os Hyoides, Sternum, and Ribs . . .26 
Vertebral Column with Sacrum and Coccyx 26 

Bones of the Face 14 

Bones of the Skull 8 

200 
Deciduous or Milk Teeth (sometimes) . . 24 (ordinarily 20). 
Permanent Teeth 32 

256 

1056. The trivial unattached bones, the Ossicula Auditus, 
and the Sessamoids, are, indeed, omitted from this count. I 
take them to be the Representations, in the Scheme, of a for- 
eign Element wrought in, by Artistic Modification. The more 
extended theory of the Subject must be omitted here. So also 
the Milk Teeth are reckoned as one more upon each Half Jaw 
than the usual number, by Analogy with the tendency of the 
Hand to yield Six Extremities in the place of Five. In fine, 



('10 UNIFICATION OF THOUGHT AND LIFE. [Cn. VI 

these are Final or Teleogical, the Third Class (t. 1051) of, Type 
Forms, and these result always from a struggle "between the 
Rigorous Exactness of Archetypes and the Counteracting 
Freedom of Xaturism. It is Archetypes only which belong 
within the Exact Science of the subject. It is for this reason 
that Anatomists have never been able to agree on the Osteolog- 
ical Classification, and that even here some ambiguity remains. 

1057. Other methods of carrying out the reckoning of the 
Bones of the Human Body reveal other and various Analogies 
with dumber and Form which are far too extensive, and 
many of them too obscure for an elementary treatise. The 
distribution of the Bony Framework of each Vertebrate Ani- 
mal, and of the Rings and Plates of Inferior Animals, is an 
Analogical Hieroglyph of the character and uses, or, so to 
speak, of the meaning of the animal. The same principle 
extends, with infinite variation, to all the other parts of the 
Body, and to the Vegetable and Mineral Kingdoms as well. 
The Fashion of each Leaf is a sermon on Morals, on Poli- 
tics, on Religion. The Polarity and Cleavage of each Crystal 
is a demonstration in each of the Sciences. A discovery in 
any Department of Human TTiought will, from the time when 
TJniversology is familiarly understood, flash instantly 
round the whole circle, and he a discovery, equally, in cvx ry 
Scientific Domain; and such Unification of the Knowledges 
willbetheprecurseroftJieTRUB op. Composite Unification 
of the Sentiments and Conduct of Mankind, (t. 1057). 

1058. We have now completed this review of the distribu- 
tion of the Globe and the Cube as the Morphic Measurers of 
the Universe, in that lower order of measurement which we 
call Cosmical. A word only can be given here to the Egcc, as 
Typical in the Art Department of Cosmical Nature, resulting 
as it does, ideally from the Combination of the Globe and the 
Cube *t. 784). 

lor>0. The Germ within the Egg combines and repeats the 
Round Point and the Straightened Point, the Minim of 



Ch. VI.] BUD, POINT ; LEAF, SUKFACE, ETC. 617 

Globosity and Cubosity, as the Egg itself combines and re- 
peats the Globe and the Cube. 

1060. The Germ is the Type of Intnitive Genius. The 
Germination Point of Genhis is the vital and generative Prin- 
ciple of Art. "The Poet is born, not made." The term Gen- 
ius is etymologically from the same root as genesis or birth. 

1061. The Chalaza or twisted cord which connects the yolk 
with the apex of the shell is spiral, or blends the principle of 
the Straight Line with that of the Curve, and is typical of in- 
spiration, as that which is co-operative with, and which sus- 
tains, the genius of the artist. 

1062. The Membranes enclosing the substance of the Egg, 
and hiding, as it were, the secret processes of Nature, partially 
round and partially elongate, repeat the corresponding types 
of Surface, and correspond with the Veiling or Obscurity of 
the Processes of Art, as, for instance, the Machinery of a The- 
atrical Performance is concealed by the Curtain of the Stage. 

1063. The Substance of the Egg, and its Outline, (Substance 
and Form), correspond with Solidity, (the Globe and Cube 
blended), and with Fabric or Construction, as Grand Art. The 
Egg is, in this sense, the Mass or Bale of Materials, which is 
about to be differentiated into the Vertebrated Structure of the 
future Animal. 

1064. These considerations recur more obviously in the Vege- 
table or Tree. The Bud, (button, flower, seed), repeats the 
Point and the Germ. The Tendril repeats the Spiral Line. 
The Leaf repeats the Surface ; and the Stem or Wood repeats 
Solidity. The Tree is the especial Type of these differentiated 
elements of Limitation. We pass now to a re-statement of 
Anthropic, in its connection with Cosmical, Form. 

1065. More comprehensively, and back of this detail, the 
Mineral Kingdom, as a whole, is the Concrete Type, Symbol, 
or Hieroglyph, of Abstract Substance, —Massive, Rotund, In- 

* organic, (with a Subdominant Element of Crystalline Rectism) ; 
the Vegetable Kingdom is the corresponding Representation 
47 



CIS IdlTEBAL, VEGETABLE, ANIMAL. [Cn. VI. 

of Abstract Form, or Pure Limitation, (with a Subdominance 
of Rotnndism in the circumference of Stalk and Limbs). Tlie 
e i> nothing else but a Concrete Presentation of Point, 
Line. Surface, and Solid, — distributed in Typical Branchiness, 
or Complex Linear Outline, against the Background of the Sky. 
Finally, the Animal Kingdom is the Similar Embodiment of 
Movement, as also of the Compromise, Reconciliation, and 
Harmony, of Substance and Form. TJie Mere Animal 
repeats Substance in Preponderance, and Man {the Race) 
repeats Form, (Idea), or the Ideal Perfection. Within 
Humanity, Man, Male, repeats Form, lience Man (t7ie Race) 
and tlie Tree, { u the Cedar of Lebanon"), and Woman re- 
repeat Substaitoe, and Mineral, and Cosmical World. 

1006. The Cosmical Type of Form (Globe, Cube, Egg, has 
relation in preponderance to Philosophy, which goes back to 
Generals and Universalis, and is, in the minor sense only, 
practical. It is the Earthy Substance, the Non-Explicated 
Ground of Knowledge. 

1067. Tlie Anthropic Type of Form, Man, — the Anatomized 
Body and the Family Group, — has relation, on the contrary, in 
preponderance to Echosophy, since the Positive Sciences ally 
themselves with Speciality, and the wants of Man, and therefore 
with Anthropology. It divides, like the Tree, into Branches, 
which are the Special Sciences. 

106S. Finally, Xuptial Form relates to the Union of Sub- 
stance and Form in the Harmony of Movement ; of Mineral 
and Vegetable in the Production of the Animal ; of World and 
Man in the production of the Universe, and. it may be added, 
of Something and Nothing in the production of Being itself. 
Man has been at first represented Lia. No. 1, t 5) as symbol- 
ically standing upon, and treading beneath him, the Earth or 
World as a Footstool. Subsequently, t. 994 ), and here again 
now, Man is represented as the Husband (or as we say in- 
stinctively the Husbandman') of the Earth, entering into Xup- 
tial relations with her, mastering, and impregnating, and enjoy- 



-J 



Ch. VI.] FEACTIONS AND INTEGERS. 619 

ing her as his bride. Science is challenged to the removal of 
this seeming contradiction of Analogies, and responds to the 
challenge by adverting to the fact that the Cock, the typical 
Animal of Gallantry and Sexnal ralationship, combines these 
two methods in the triumph of his love. It is in the profound 
study of the Amative Methods of all the Animal AVorld, and 
of the Vegetable World below it, that the Central Arcana 
(Secrets) of Science and Human Happiness will have ultimately 
to be sought. 

1069. If we recur to Numbers, the fact will be recalled that 
we have certain General Indeterminate Distributions of Num- 
ber before we arrive at their specific Distributions into Numera- 
tion and Summation. We have, for example, Indeterminate 
Numbers properly so called, as One, Many, All, before we 
arrive at Determinate Numbers, as 1, 2, 3. We have then 
Round Numbers which have a relation to Round Form ; 
namely, Numbers proximately exact, but not squared by any 
precise count or calculation. We have Values and Func- 
tions (Arithmetic and Algebra). We have Pure Mathematics 
and Applied ; Direct Processes and Inverse, etc. 

1070. The Single Integer or Unit, the Number One, (1), is at 
the same time the lowest and inmost converging Apex of the 
whole Series of Cardinal Integers or Whole Numbers. It is, 
as it were, the Single Primitive Cell or Least Atom of Number 
relatively to an infinite accumulation of other Cells or Atoms 
— the Groups of Integral Units above it in the Series. It is 
the Analogue of the Physiological Primitive Cell (t 203). 

1071. This Primitive Single Unit is, however, at the same 
time, a Total Universe of Number in itself alone, relatively to 
the Fractional Parts and Infinitesimals which are contained in 
it, and which are just as numerous on to Infinity, farther in- 
ward and downward, as the Numerousness of the Integral 
Units, above and outward, on to Infinity in the opposite direc- 
tion. This Internal Infinitely Minute World of Number 
within the Bowels of each Single Unit, and so aggregately, 



620 r.\rr, iii.ad ; 'si;i:i is, TRUNK. [Ch. VI. 

within tiii; Intkkious of all Numukr, it the Analogue of 
th> Read or Concrete Spiritual World, Situated Lnteknally 
to EACH Primitive Cell and Atom- of tiie Outer Ma- 
terial World, and so collectively, in a quasi-inevm/pre- 

Jtmsih[< Si nee, within the Outer Material World Itself. This 
is an Area/nt in too subtle, and opening into a field of scientific 
speculation too extended, for the present occasion. The simple 
statement must for the present suffice. 

1072. TJie Single Unit — tlie Number One (1) — is titer ef ore a 
IIiNOEor Turning Point, between two Orders of Development, 
tlie one Objective and Gross, the other Subjective and Fine, 
and each ending upon Infinity ; with a suggestion, ulti- 
mately, still, of the Convertible Identity, in some mys- 
terious icay, of the Infinity of Greatness and of the Infinity 
of Minuteness. 

1073. In order the better to conceive the Interior Develop- 
ment of the Unit, (the Fractionizing of itself), it will prove 
convenient to withdraw this Central or Hinge Unit partially 
from its connection with the Mass of Integers to which it is 
related, without, however, entirely severing tlie connection, 
and to magnify it in Thought, after it is so withdrawn from its 
position in the Series. 

1074. It will be still further convenient, then, to invert the 
whole order or series, so as to bring this extracted and magni- 
fied Central Unit forward and at the top. The old Series of 
Integers will then fall backward and below, as a Train or 
Trail or Trunk, while it, with its interior distribution of Frac- 
tions and Infinitesimals, corresponding inversely to the ex- 
terior distribution or Train of Integers, or "Whole lumbers, 
becomes the Head of the Train. 

1075. The Single Unit is thep a Head, and the remainder of 
the Series a Trunk, in rode imitation of the Human Body. 
But the immediate,' Analog}- lure is, not with the human body 

ii, but with a train or troop of men, as an Army, for 
instancr, with its General or Chief as its Head. 



Ch. VI] 



THE INDIVIDUAL AND THE SEKIES. 



621 



1076. The Analogy for the Human Body as such is wrought 
out of the Single Unit alone, as follows : An Infinitesimal 
or Least Fraction in, so to speak, a First Order of Infinity, is 
taken now as representative of the Primitive Unit, the previous 
Primitive Unit being then assigned to the representation of the 
whole body of numbers, taking the place, in other words, of 
the Train or Trail or Troop represented by the Sequential 
Series attached to the first Primitive Unit when it was regarded 
as Head. The new Primitive Unit is then a Centre or Core of 
the former one, and when abstracted or pushed out of it with- 
out entirely destroying the connection, it becomes a Head to 
it, which is now a Trunk reproducing, in determinate Single- 
ness of Form, a Human Figure, Head-and-Trunk-like. This 



Diagram No. 81, 



Fig. 1. 

TROOP OR SERIES. 



Fig. 2. 

INDIVIDUAL. 





Primitive 
Position of 
the Head. 



repeats the General and his Army, or the Object and its Train, 
whatsoever it be, as Head and Trunk. The above Diagram 
illustrates these two varieties of Anthropic or Head-and-Trunk 

Form. 



&22 Ci:iM! AUZATIOX. [Cii. VI. 

1077. Nature lias developed the Head by pushing it out, so 
to speak, from the interior of the Trunk. It is an Analogue 1 , 
as we have seen, of the Foetus, and is almost literally a son or 
child of the Body. The effort of all animated Nature is to- 
wards CephalizaMartj which "begins far down and very imper- 
fectly, and ends at the height of development with the Brow 
of Jove a. 1. 

1078. The primitive position of the Head ideally conceived 
of is indicated in Figure 2 by the small dotted circle ; but 
this in turn is an enlargement of the central Point which is our 
infinitesimal Unit. The enlargement of this Dot or Point 
should be conceived of as taking place interiorly somewhat as 
the rays of light which enter at the pupil of the eye, decussate 
as they enter, and then expand within the chamber of the eye. 
An increased subdivision or assignment of pails, to that which 
by the previous theory is already infinitely small, can only occur 
in this way. This Subject is, however, exceedingly intricate, 
and I hardly hope to render it tolerably intelligible by this 
mere allusion, while yet no more space can be afforded to it 
here. It must suffice to add that the fibrous and gray matter 
of the brain is the Analogue of these infinitesimal Subdivisions 
of the Unit already assumed as infinitely small, and that we 
open up here the obscure avenue to the deeper philosophy of 
Spiritual Phenomena, the infinitesimal Dynamics of Homoeo- 
pathy, (the Principle of Potentializing by Infinite Differentia- 
tion), and finally, of Phrenology, at the point at which, as 
previously noted, it needs defence from the grosser physiolog- 
ical criticism (t 622). 

1070. It is the Sectorizing of the infinitesimal circle at the 
centre by the converging rays from the periphery of the larger 
circle entering into this AVomb of Infinity and crossing each 



Annotation, t, 1077. 1 Professor principle in Science, and to him is due, 
Dana, of Tale College, has connected his I believe, the introduction of the term 
name with the establishment of this Cephalization. 



Ch. VI.] ABSOLUTE AND RELATIVE EORM. 623 

other as they enter, which furnishes the Type of the Nerve 
Fibres of the Brain, and which accounts also for their decussa- 
tion or crossing at the Neck, as they return from the Brain to 
act again upon the outer mass of the Body. 

1080. It is, on the contrary, the Segmentation of the larger 
circle representing the Body itself, and especially in its primi- 
tive Stage or quartering, which is representative of ordinary 
fractions short of infinitesimals. These two are then the Types 
respectively of Psychology or Subjective Mind-Science related 
to the Brain and Nerve, and Physiology including Anatomy, 
the Subjective Body- Science related to the Flesh and Bone. 
We are thus carried back to the Symbolic Significance of 
Figure 2, in the Diagram of the Anthropic Type-Forms 
(No. 73, t. 9S5). 

1081. Figure 3 of the same Diagram is then representative 
of Sociology, and Figure 1 of Monanthropology, including 
Phrenology, as previously shown. 

1082. The origin of the Nuptial Type-Forms, as the blend- 
ing of the Ovarian and Anthropic Types of Form, is sufficiently 
obvious, and need not further detain us. 

1083. We pass now from the consideration of Form Proper, 
up to the consideration of Dieeotion, which is a higher depart- 
ment of the Domain of Limitation, or of Form in the larger 
and inclusive sense ; for which, however, we have now so 
much preparation that it need not detain us long here ; al- 
though in a subsequent work it will assume a paramount 
importance. 

1084. Form Proper, or Figure, is Absolute Form, or such as 
concerns the Self -Constitution of the Individual Object by 
lines and surfaces interposed between the points of Position, 
Distance, and Situation, involved in its constitution. 

1085. Direction is, on the contrary, Relative Form, or that 
Inter-relational Figure described by the lengthwise extension 
of the Lines, which connect object with object, or the object 
with the different fixed Points of its medium or surroundings. 



&M 1I0RIZ0XTALITY, PEBPENPICULAKITT [Cu. VI. 

36. Morphio COMPOSITION, tlie Special Domain of the 
artist in respect to Form, is then the Composity, Union, or 
Interbl.-nding of Form, <as of Figure), and Direction. 

1087. In other words, Form {Figurate) is the Unismal, 
Direction t/u Duismal, and Morphio Composition the Trims- 
mal Department of the Grand Domain of Form, as the Total 
Antithesis of Substance in the Constitution of Being. 

1088. Fignrate Form involves in preponderance the Side- 
Wise OT True Limit'/ tire Function of the Line, and this again 
corresponds with a Lateral Horizontally of Direction, as when 
Ave stand opposite a barrier or any Base Line, and look over 
or across it. Direction involves, in preponderance, the Length- 
wise or Connective Function of the Line, which corresponds 
with the Height or Up-rising Distance of Perspective, and 
thence with Perpendicularity of Direction. Composition, or 
the Interblending of these two, hence, coincides with, and 
demands, the Triangle as its Type of Form, — a postulate of 
Art which is known to every Artist Triangular Figure is 
derived from the Horizontal and Perpendicular with the addi- 
tion of the Hypothenuse, which is the Line of Inclination or 
Compromise, and hence of Graceful or Artistic Concession. 
The Horizontal or Basic and Governing Line is Scientismal. 
The Perpendicular or Existential Line is Natnrismal ; The In- 
clined or Concessive Line is Artismal. This last is also a Sur- 
face Representative of the Protensive or Forth- Stretching Line, 
(the Fore-and-Aft Horizontal), which would, in itself, arise 
perpendicularly from the surface of the paper. This Proten- 
sive Path- way or Met] iodic Line is then the Analogue of 
Action, which is repeated representatively, as Art repeats 
Action, by the Inclined Line or Hypothenuse it. ). 

1069. Direction, in its practical aspect, that of Standard 

'dion, or Determinate Lines or Axis of Being, or the Car- 

's/n a,,d Ordinism of the CosmiraJ World; Horizontal ity, 

and ih ■ r Grand Cardinal Points of Direction, North, 

th, East, West; Perpendicularity, etc., — will come vp 



Ch. VI.] AKTO-PHILOSOPHY. 625 

for consideration in the Incipiency of the Structural Outline 
of Universology, and may, therefore, be dismissed for the 
present. 

1090. From Morphic Composition, as the Artistic View of 
Form, the transition is easy to Arto-Philosophy, for the posi- 
tion of which in the Hierarchy of Knowledge the student is 
referred to the Typical Table of Existence (No 7, t. 40). Arto- 
Philosophy mnst not be confounded with the Philosophy of 
Art, any more than the Philosophy of History with the His- 
tory of Philosophy. What is meant by the term is the Com- 
pound Resultant of the Unition and Interblending of Sciento- 
Philosophy, as the Spirit and True Basis of Echosophy or 
Positive Science, with the Naturo-Metaphysic of the older 
Philosophy, in the production of a new development of Meta- 
physics, permeated by the Spirit of Science. 

1091. Arto-Philosophy will develop itself like all other De- 
partments of Being, in Three Successive Stories or Degrees, 
— L'nismal, Duismal, and Trinismal, respectively. 

1092. The True and Xormal, which is the Scientismal or 
Duismal Degree of this Philosophy, and which rests basically 
on Sciento-Philosophy, now only in its own first stage of 
development through Universology, can therefore only be 
properly founded after Universology itself shall have received 
its competent exposition and appreciation. 

1093. It will then consist of an Exactifying of all Naturo- 
metaphysical speculation by bringing it into precise relation- 
ship icith the Typical and Normal Discriminations of Uni- 
versology, and especially of Sciento-Philosophy, as its ab- 
stract basis. 

1094. The Trinismus or Artismus of Arto-Philosophy will 
in fine consist of a free or less rigorous interblending of this 
exact Department of Arto-Philosophy with the Xaturismus of 
the same Philosophy now presently to be characterized; 
coupled with an intermingling of illustrations from Fancy or 
the Afflatus of Poesy, so as to produce the highest style of 



Tin: NEW METAPHYSICS. [i'u. VI. 

Poetico-Philosophical and Intuitional Writings. I hope soon 
to tender as my own effort at the illustration of this style of 
the treatment of Ideas, the Exposition, now approximating to 
completion in manuscript, of the Revelation of St. John. 

1095. Returning to the beginning of this Trigrade Scale, the 
Unismus or Naturismua of Arto-Philosophy is that instinctual 
and precocious effort at the constitution of such a Philosophy 
without awaiting the one condition absolutely necessary to its 
perfection ; namely, the discovery of Universology as an Exact 
Science — then to be employed as one of its Factors. This 
effort is now in progress, and constitutes the latest phase of 
Philosophical Literature. A few words must be given here to 
its description and appreciation. 

1096. When Comte, as the Special Encyclopedist and Di- 
gester of the Positive Sciences, pronounced his verdict of 
Uselessness and Impossibility upon all Pure Metaphysical 
pursuits, there was a time when it seemed that Metaphysics 
had suffered a shock past recovery, and that Echosophy alone 
was hereafter to occupy the attention of the thinking world. 
Lewes, as the disciple of Comte, dealt sturdy blows at the 
dying giant (so supposed to be) in whose service he had spent 
a lifetime of devoted labors. This drift of opinion begins 
already, however, to change, and Metaphysical Studies are 
evidently reviving in individual minds of great power. Lewes 
himself found it necessary to dissent from the verdict of Comte 
in relation to Psychology, which that Master had treated as a 
mere accessory of Biology, and to vindicate for it a distinct 
place among the Sciences; and Psychology always verges 
upon the abstrusest of Metaphysical reasoning. 

1097. Still an important impression has been made, by the 
criticism of Comte, upon this new and incipient Metaphysical 
Development. This is already obvious even in the writings 
of Hickok whose speculations are evidently chastened, not 
only by the general spirit of Science, but by the fact that he 
is aware of writing in the presence of the Positivist criticism. 



i 



Ch. VI.] AKTO-PHILOSOPHIC WEITEES. 627 

I have employed Hickok, however, from his more character- 
istic development of the idea of Force, as one of the represen- 
tatives of the Artoid Stage of the iVa^ro-Metaphysic. 

1098. As representatives especially of this Naturismology 
of Arto-Philosophy I will mention the writers of the four fol- 
lowing works, all of them American, and of recent origin, and 
which have met, I presume, with hut few readers as yet either 
at home or abroad. Some of these works have "been quoted 
from, and commented on, in the body of this work: " Phi- 
losophy as Absolute Science, founded in the Universal Laws 
of Being, and including Ontology, Theology, and Psychology, 
made one, as Spirit, Soul, and Body;" by E. L. & A. L. 
Frothingham. "Vestiges of Civilization ; or, The Etiology of 
History, Religious, Esthetical, Political, and Philosophical ;" 
anonymous. " Substance and Shadow ; or, Morality and 
Religion in their Relation to Life : An Essay upon the Physics 
of Creation ;" by Henry James. " Optimism, the Lesson of 
the Ages ;" by Benjamin Blood. 

1099. In this order of writings belongs also a recent English 
work entitled, " Organic Philosophy ; or, Man's True Place in 
Nature" — Epicosmology by Hugh Doherty, M. D., and an- 
other English work by J. J. Garth Wilkinson, entitled, "The 
Human Body in its Relations to Man ;" and still another en- 
titled, " The Divine Drama of History ;" by the Rev. James E. 
Smith. Others doubtless may have escaped my attention, or 
may not now be in my recollection. To these may be added 
the whole body of modern Spiritist Literature. 

1100. Of aTJ. the works named above, the most remarkable 
from the point of view now under consideration are the first- 
two : "Philosophy as Absolute Science," and "The Vestiges 
of Civilization." 

1101. The former of these works touches the highest point 
of Intuitional Generalization, and marks an epoch in Meta- 
physics. If it has not been understood and appreciated, it is 
either because, in its abstract principles it transcends the 



688 ' rniLosopuY as absolute science." [Cb vl 

mental habits of its reviewers ; or that there is some failure in 
the clearness of the exposition ; or, finally, that the deductions 
of the authors, whether legitimated by their premises or not, 
are too offensive to prevailing opinions. 

1102. While in this work there is a great advance upon all 
previous Metaphysical Insight, and a drift outwardly towards 
Science, the term Science is in stiictness wholly inapplicable 
to it ; for it is the distinctive characteristic of Science, properly 
so called, to begin in determinate particularity, and not in 
broad generalization, which is the especial ear-mark of Phi- 
losophical Speculation. These authors having no types of a 
Scientific Character with which to compare, and by which to 
measure the comjilications of their primitive Abstractions, 
they have in common with all merely philosophical Thinkers, 
no canon of criticism upon their owm thinking, no adequate 
Chart, Compass, or Rudder to guide them when they enter 
upon the field of practical applications. 

1103. The Basic Idea of this work is the distinct recognition 
and affirmation of a Law of Unity, of a Law r of Duality, and 
of a Law of Trinity, co-operating with each other, as the total 
account of the Causality of all the Phenomena of Being, 
whether of God himself, or of the Universe of Matter and 
Mind. This recognition of these Principles, while it is not 
scientifically, but only intuitionally based, still completely 
accords with Universological Science. What these writers 
distinctly see for themselves, though they would have extreme 
difficulty in proving it to another, is exactly identical with the 
three Principles, Unism, Duism, and Trinism, propounded 
herein. The Principles are, however, seen by them prima- 
rily and in preponderance in the region of that High Gen- 
eralizing Speculation to which the Philosophic Eye is prone 

p to direct its vision. Hence they begin not with the Sim- 
ple Numbers themselves, as an Alphabet of Pure or Tran- 
scendental Science; the Only Method capable of demonstrat- 
ing the Laics of Nature as an Exact Reflect of the Laws of 



Ch. VI.] "VESTIGES OF CIVILIZATION." 629 

Mind, and so of furnishing us with a complete Speculative 
Physics, — but with the High and Vague Considerations of the 
Infinite and the Finite, the Absolute and the Eelative, the 
Constitution of the Being of God, etc. 

1104. In the Universal Logical Method, these High Specu- 
lative Considerations, while they lose nothing of their tran- 
scendent importance, are the Teleology or Finality of Science. 
They are, in preponderance, postponed to the last, as the point 
to be worked up to, through the whole Series of Sciento-Philo- 
sophical processes ; so that when reached they shall no longer 
be the subject of possible doubt, no longer rest in the category 
of Opinion or Belief, nor even of Intuitional Perceptions, the 
Special Endowment of some men, but shall take their rank 
as Common Knowledge, addressed to the Univeesal Fac- 
ulty in Man, and as the Highest Range of Scientific De- 
monstrations (a. 33, 1. 198). 

1105. The work entitled "Yestiges of Civilization " — a title 
imitated from the " Vestiges of Creation," is, perhaps, the 
nearest approach to the actual discovery of Universology 
which has been made, apart from the discovery itself. The 
author, who has not given us his name, had evidently pro- 
foundly appreciated, if he had not completely digested the 
former Philosophies over the whole wide divergency from 
Kant and Hegel to Comte ; and from their materials, with a 
rare originality of his own, he passes over to considerations of 
Number and Form closely allied with those which have occu- 
pied us in the two preceding Chapters. He exhibits a mere 
glimpse, it is true, of the immense Ocean of New Truth lying 
in this direction, but enough to give to his work a distinctive 
character which finds no parallel in any previous writings, c 1. 



Commentary, t. 1105* Since writing the above my attention has been 
directed to a very remarkable work, " The Outlines of Analogical Philosophy," 
by George Field, together with a Synopsis of the same, entitled, " Tritogenea." 
I was not until very recently aware of the existence of these works, while the 
drift of the investigation contained in them verges in several respects very 



030 JAMBS, BLOOD, DRAPER, FOURIER, ETC. [Cn. VI. 

The style is crude, hurried, and involved, and the whole work 
ms rather the improvisation of a Sciento-pMlosophical 

iius, than the result of a patient life-time of Analytical 
thinkii 

HOG. The work of Mr. James assails in his striking, bril- 
liant, and peculiar style, the highest problems of Life and 
Duty. He is the founder of a modified School of Swech 
borg's doctrine, bringing down the Mysticism of the Swedish 
S t into the sphere of the ordinary nses of Sociological 
Science. 

1107. Mr. Blood's book is a less pretentious volume, but 
one which has in it some valuable and remarkable thought. 
Another American book, the work of Professor Draper, " The 
Intellectual Development of Europe," like the "Vestiges of 
Civilization," has for its tonic idea the perception of Pascal, 
that kk Humanity is but a Man who lives perpetually, and learns 
continually." This was also the favorite idea of Fourier. 

1108. Dr. Wilkinson's book holds an intermediate position 
between Swedenborg and Physiology, like that held by James 
between Swedenborg and Sociology. The work of Dr. Do- 
herty bears traces of the School of Fourier, of whom he was 
for many years a laborious disciple. He is now, as well as 
Arthur Young, of the same School, and Albert Brisbane, the 
Translator and American Publisher of Fourier's works, open- 
ing out new avenues for individual originality. 

1109. Modern Spiritist Literature is already an immense 
body of writings, covering a great variety of subjects. jS^o 
more distinctive and remarkable assemblage of Literary pro- 
ductions ever existed. It is characterized, on the whole, by 
some monotony, and even platitude, of style and conception ; 



nearly upon my own; so much so. indeed, that, bad T fallen in with them ear 
cmld have enriched the present work with some contributions from tl 
sources. On some subsequent occasion I hope to recur to them, both for tLe 
purpose ol* acceptance and criticism. 



Ch. VI.] IN CONCLUSION. 631 

but within and among it are treasures and gems of the rarest 
value. There is an unparalleled breadth and daring in the 
scope of its speculations. It is penetrating and critical in its 
Philosophy, humanitarian and prophetic in its tendency, and 
utterly novel and surprising in the method of its production. 
The writings of Andrew Jackson Davis, considered merely in 
this latter respect, are a standing miracle. The Poems of 
Lizzie Doten are enough to puzzle a conclave of Sages who 
should begin by not admitting the simple profession of the 
authoress to be a Seeress or a Medium for the Inspiration of 
the Deceased Poets, whose styles of writing she so marvelously 
reproduces. 

1110. In conclusion, I revert again to the Logical and the 
Natural Orders, to which the attention of the reader was 
primarily directed at the opening of this treatise, (t 6), and 
which have been discussed in part a few paragraphs further 
back (t, 955, 956). It is, in the Grand Sense, The Logical Or- 
der of Universal Evolution, when we proceed from Primitive 
Type-Foems, outward and dowmoard, through successive 
Artistic Modifications, to Ultimate Completion. While 
this Order of Conception antagonizes, it does not deny, and 
from another Point of view affirms even, the opposite doctrine 
called "The Development Theory,'' as propounded by La- 
marck, by the author of "The Yestiges of Creation," and, at 
this day, especially, by Darwin. This last is the Natural Order 
of Evolution, predominantly in Time. The Natural, Tem- 
poral, or Historical Order is opposed to the Ideal (Type-Form) 
or Rational-Spiritual Order and Theory or Form of the Con- 
ception. It ascends, as it were, from the Feet and Loins to 
tlie Head, while the latter — reflected and inverse, from the 
Naturismal Point of View, but peioe, original, and crea- 
tive, from its own Ideal Point of View — descends from the 
Chest and Brow, or from the Head to the Feet (t, 6; c. 8, t. 9). 

1111. Both these Orders are essential to any Com- 
pleteness oe Theory, first in their Oppositeness and 



UNITY OF DVTELLXX 'TUAL CONCEPTIOl [Cn. VI. 

Difference, and finally en theib Reconciliation, Hab- 

HONT, AND ( o-OPERATKXX, AND AS SUPPLEM BNTARY TO EACH 

other. To supply the Philosophic Ground of this Complex 
Unity is the office of INTEGRALISM. Tiiis Ultimate Con- 
ciliation of Contraries is the Universal Type of Har- 
MONY. The Diverse Views which are entertained, for exam- 
ple, by different Minds, upon the Being and Nature of God, 
or of the Supreme Governing Potency of Creation and Ad- 
ministration in the Universe of Being, are destined, through 
l/niversology, to a similar adjustment. The devout Catholic, 
the orthodox Baptist or Quaker, and the conscientious 
Atheist, icitl shalce hands with each other, and find a new 
and intense bond of Unity in their very differences. Each 
icill come to know, and love to recognize, that the other has 
wrought, with an echoing fidelity to his own, in another 
artment merely of the Grand Fabrication of the whole 
Armory of Truth. The Universe of Fact and Principle was 
simply too large, and the Aspects of Truth too multifarious, to 
be mastered by the Infancy of Man. The New Catholicity of 
the Adult Age of the Pace can alone compass them. THE 
GRAND RECONCILIATION, THE CROWNING HAR- 
MONY of Humanity, could only be led in by the Radical 
Discovery of THE UNITY OF ALL INTELLECTUAL 
CONCEPTIONS, (t. 1046, 1120, 1121, 1122.) 

1112. Our Different Theories of Theology and Creed ex- 
press, not merely our Intellectual Conclusions, but our Or- 
ganic Differences as well. Some men are, Naturally, or by 
Organization, Catholics ; some, Presbyterians ; some, M« thod- 
ists, Tt is alike undesirable and impossible to convert all nu n 
to the same Faith, except in respect to that General Ground- 
work of Truth which founds their Differences, as it docs also 

ride this basis of Unity — THE UNITY OF RECONCILIATION 

and Mutual Acceptance in the Midst of their Di- 
VERsrn 

1113. With the comprehension and assimilation of this 



Cn. VI] THE GRAND RECONCILIATION. G33 

Grand Universal Truth, Religion will turn from the stanch 
defense of Particular Dogmas, to the Consideration and Cul- 
ture of the Infinite and Divine Harmony between diverse and, 
chiefly even, between the most opposite Doctrinal Manifes- 
tations. The Two Orders of Development in the Natural Uni- 
verse will furnish the Normal Type of this Grand Doctrinal 
Adjustment The Infinite Vakiety in Unity of the Divine 
Plan, in the Visible Creation, will be recognized and glorified 
as shadowing forth the Ultimate Solution of all our difficulties 
arising from Organic and Educational Differences. Men will 
come to love each other greatly in proportion as they are con- 
trasted in their Creeds, and have something mutually to give ; 
and not, merely, upon the low ground of their monotonous re- 
semblances. The Harmony of Contrast is more difficult 
to achieve than Harmony from Likeness or Affinity ; 
but when achieved it is proportionally higher in rank, 

AND GRANDER IN ALL WAYS, IN ITS RESULTS ; while yet both 

have their respective and equally worthy parts to perform. 
These are a few hints merely upon the Ulterior Applications 
of Universology, and its accompanying Philosophy of Integral- 
ism. It may be, nevertheless, that to some Minds, the immense 
possibility of Untvariant Reconciliation and Ulterior 
Harmony will, on these mere suggestions, develop themselves 
into superior proportions, (t. 1057.) 

1114. Let it not be supposed that the preceding statements 
are made in the spirit of the loose and untenable doctrine : 
That it is of little or no importance what men believe, provided 
only their hearts and intentions are right On the contrary, 
it is held : That it is of the utmost importance What men be- 
lieve, and that Men should believe the Truth. What is meant 
is something very different ; namely, That the Truth is itself 
so much larger, so much more many-sided, so infinitely more 
Complex than any of the Sects have had it in their Tit oughts 
even to conceive of, — instead of being merely simple as it 
has been hitherto almost universally assumed to be, — that it 
48 



Tin: six OF PABTIALI8M, [Cii. VI. 

has required the Antagonism and Divergency of All the Doc- 
trine- ro deglabe ci even, first in its Diversity and Frag- 
mentary Defractions and Reflexions in all Lights, as pre- 
liminary to The Ulterior Beconc illative Statement for which 
anoc Unitary /Science was alone competent. Such was the 
Grand Cosmical Differentiation of Ideas, prior in order to 
their Ultimate Integration. From the Primitive Synstasis 
of Simple Unity, through the Utmost Sectarian Divergency, 
backward, but upward, to the Infinite Trinismal Complex 
Unity \ standing in part on the Multifarious Differences 
of Faith — like the mighty Angel seen in vision by John, with 
one foot on the land, and one on the sea — such was to be 
and is the Planetary Evolution of the Unity of the 
Race. 

1115. Nor, again, is it intended to be affirmed that all 
views are alike true in such a sense that There is no possibil- 
ity of Error, or iVo difference between Truth and Error. 
What is intended is, however, emphatically to assert : That 
the Greatest of all Errors — that in which the Whole 

World has been, and mainly now is, involved, and from which 
it can only be withdrawn by an adequate Scientific Solution — 
is PARTIALISM, or the Denial of Opposite and Different 
Truths or Aspects of the Truth from those wliich men hold 
to or affirm ; and that when this greatest of Errors begins to 
be radically rectified, then only shall we be in a fit mental 
condition to adjudicate the minor questions of Bight and 
Wrong, in Details of Statement, and of Relative Bank, be- 
tween the diverse Doctrines of Mankind. 

1116. It is, in fine, meant to be affirmed, Tfiat the Conflict- 
ing Aspects of Truth in the Moral World are no less infinitely 
numerous and difficult of Adjustment — while yet intrinsi- 
eaUy no less harmonious — than the Aspects of Material Ex- 
istence zchic7i the Universe presents for our inspection and 
study; and that until we have as thoroughly exhausted the 
Comparison of the Aspects of the Ideal World, as Science is 



Ch. VI.] CONSECRATION AND DEVOTION TO TRUTH. 63o 

now doing for those of the External Cosmos, we are mentally 
incompetent to organize the Theology of the Future, — the 
latest of the Sciences destined to be developed, and the Highest 
in Hank. 

1117. The True Religious Sentiment and Character, for 
this hour, and for all coming time, is, then, Utter Consecra- 
tion and Absolute Devotion to ALL TRUTH, lead where it 
may; to INTELLECTUAL TBUTH, addressed to THE 
UNIVERSAL FACULTY in Man, as well as to, and in 
just preponderance over, Inspirational and Observational 
Truth, whether of the External or the Internal Senses, ad- 
dressed to the Particular Faculty in Man, (a. 5-9, 33, 
t 204), — the Recognition of the Governing Preponderance, in 
fine, of Logicism over Arlttris:*! (t. 349) throughout, or in all 
Spheres ; together with a like Consecration and Devotion to 
The Universal G-ood in Preponderance over all Individual 
Aspirations ; and then, in Subdominance, to the Individual 
Good and Desires of All (a. 35, t. 204). 

1118. We shall thus have, for the first time in the history 
of the Race, a Religion internally provided with the means 
for the Correction of its own errors ; and the Religious 
Sentiment of Mankind for the first time Converged, 
Centered, and Intensified upon a wise Progression, in- 
stead of the mere Guardianship of the Modicum of Truth 
supposed to be already possessed ; a Religion vital, expan- 
sive, perpetually developing, instead of the Closed Circuit and 
dead Corpus of the Ancient Utterances of the Saints ; while, 
nevertheless, it will rehabilitate, hallow, and cherish those 
early Truths whispered by Inspiration to the attentive ear, or 
caught by the quick observations of the Infancy of Mankind ; 
and will love and exalt the Simple Good done by the Little 
Ones of Earth in all Time, who may be, or may have been, 
ignorant of the Grander Sweep of the Universal Principles and 
Laws destined to realize the Intellectual Unification of the 
Race. 



Tin: SEXUAL IllKKAKdIY. [Cir. VI. 

111'.). The just and appropriate Hierarchy of the MascxQoida] 

and of the lnfanta-Feininoidal (c. 24, 37-39, 1. 136) Elements 
of the Social (Jrganismus will thus be, for the first time, Con- 
stitute! ; and the Orderly, Organized, and Reflective Pro- 
cedure of AW Human Affairs will come to replace the In- 
stinctual, Incoherent, Tentative, and Disharmonic Procedure 
of the Past. c. 1, 2, 



Commentary, t. 111*.), 1. The Logical Order (t. 6) and The Logic i- 
mal Regime, (t. 349-351), in the Constitution and Administration of All Spheres 
are The Masculismus of Universal Being, as The Natural or Historical 
Order and The Arbitrismal Regime are The Feminismus. It has been 
stated that Man Universally, repeats Man Sexually, or Man Male; and that 
Tuk World (of Nature) repeats Woman, (t. 1065) ; or, again, more largely 
put, God, as Spiritual and Typical Man, repeats Man as Father and Husband : 
and The Created Universe, echoing the Material W r orld, and hence Nature, 
eminently repeats Woman, as in the joint Conception of Progeny (as allied with 
the Infant) and as Bride and Universal Mother or the Teeming Womb. Man 
is, therefore, in this Aspect, the Image or Eidolon, and Woman a Basis or Foot- 
stool (t. 2); Man the Head, and Woman the Trunk (t. 453); but all this is in 
Mere Preponderance, (t. 526), and as suggestive, in a figure, of the true 
Relationship. In the Reality loth are lotJt, and each is all, with the difference 
merely of the Typical Order of Development. Man Male, or the Masculismus, is 
Reason First and Sense Second; Humanity First and World Second; or God 
First and Universe Second ; and Woman, or the Feminismus, is Sense First and 
Reason Second; World F irst and Humanity Second; or the Universe First and 
God Second. All this Inherently, (t. 754), or in Repetitive Correspond- 
ence (t. 31) ; while yet Apparently, (t. 754), or in respect to Tendential Cor- 
respondence, the Opposite is true ; the Female Mind worships the Logical 
Order, which makes God First; and the Male (or Scientic) Mind worships 
Laws which underlie Nature, and produce even God. So the Complexity reap- 
pears and baffles continuously every attempt at absolute Simplicity of State- 
ment, a. 1. 

Annotation, r. 7, t. 11 19. It is meeting and blending into each other in 

only, therefore, in a mere trace, in the the infinite Complexity of Sexual Rela- 

ultimate results, that the Lojjicism of tionship and Mutual Charm. Science 

tin- Male and the Naturism of the IV- loses itself finally in the Minuteness and 

male continue to appear in the perfect Multiplicity of Details, at tin tina when 

outcome of character; while contrari- Intuition, the Artistic Sense, Genius, 

wise there is also a trace, by Terminal Sentiment, and Fine Feeling, enter the 

COST BB8ION into Oppositks, of the field, and take up and pursue still the 

contrary manifestation; these two, as choicest subtleties of discrimination, 
w. 11 as numberless minor modifications, 



Ch. VI.] POLAR ANTITHESES OF DOCTEEXE. 637 

1120. To affirm deliberately these Immense Conteaieies : 
That God is eternally, and eeigns universally ; That God is 
not, and that Law is All in All ; That the Universe was 
created in Time ; That the Universe is itself Eternal and Un- 
create ; That the Eeason is the Supreme Governing Authority ; 
That the Reason is blind and untrustworthy in The Most Vital 
Domains of Being ; That Man is born to die ; That Man is 
born to be immortal ; That Sin is always duly and severely 
punished ; That there is no Blame and no Punishment, and 
consequently no Sin, — and so on to the end of a huge catalogue 
of Doctrinal Differences ;— to affirm all of this, with the delib- 
erate intention that Each Affirmation shall be accepted as 
teue, and as part of the Larger Complex Truth, is, seem- 
ingly, to introduce a New Order of Mystery ; but it is a Mys- 
tery perfectly Solvable and Comprehensible by the Human 
Intellect, by the aid of Analogy. 

1121. How tremendous are the Contradictions which Science 
has already taught the Enlightened Intelligence of Mankind 
to accept, in the Physical World ! Could any belief have been 
more thoroughly radicated in the Natural and Primitive Con- 
victions of the Race than that a Single Fixed Point in the Sky 
over our heads is Up, and that another such Point beneath our 
feet is Down ; that the Solid Material Earth, on which we live, 



2. Man is, in other words, Head First, and Trunk Second, and Woman is 
Trunk (or Abdomen and Pelvis) First, and Head Second; but doth are loth- 
Head-and- Trunk in the perfection, each, of their Several Types of Development ; 
and so of The Masculismus and the Ferninismus of the Toted Scheme of Being ; and 
so in fine of The Two Grand, Opposite Doctrines in Religion, Philosophy, and Prac- 
tical Life, which have ever divided, and in a sense ever must divide, to the 
utmost the Simple Unity of Mankind. But it may now be clearly seen that it is 
this very Difference which is the absolute Ground of their Ulterior Integral 
and Composite Unity in the Marriage and Xuptial Harmony of their Organic 
Contrast. But, again, the Subject assumes dimensions which repel the attempt 
here at any adequate expansion. In a word, The Logicism and the Arbitrism 
of Doctrine Blend and Harmonize and Dissolve in the Blissful Ecstasy of their 
Mutual Embrace, and survive only in the more Manly and Womanly Forms of a 
New Composite Philosophy and Life. 



C3S UtRESISTIBLE POWEB OF THE NEW IDEAS. [Cr. VI 

must have a still more Solid and Material Foundation beneath 
it on which to reel I In three hundred years all this lias been 
changed for the Civilized Nations, and we now accept and 
find the ready means of Intellectual Reconciliation with the 
Contrary Propositions : That Every Point in the Sky may be 
Dp, and Every Point Down; That from the Centre of the 
Earth it is alike Up, to Every other Point in Space ; That the 
Solid Earth is a Globe Swinging in the Mid-Heavens, with no 
Material Foundations of Support whatsoever; and so on 
through an immense list of the utter Reversals of Primitive 
Beliefs, and of Contradictory Statements, each of which is, 
nevertheless, intelligently and undoubtingly held to be true. 

1122. All this results from the simple recognition of the 
Doctrine of Diver sity -of - Aspects- from- Different-Porn ts-of- 
View, which the Intellect propounds, but which the Simplistic 
Faith of Childhood ignores and arrogantly repugns. Tlte 
Adult Age means tlte Replacement of Primitive Simjrtisms 
by cautiously defined Adjustments, the Product of Science 
or Systematized Observation and Thought. 

1123. It is this Radically Revolutionary Reconsideration 
of Every Question of Doctrine — Moral, Sociological, and 
Tlteological — to which the World is now summoned by the 
Positive Discovery of a proper Science of the Universe. 
Tlie power, in the New Ideas, for ultimate Conviction is sim- 
ply irresistible. The New Catholicity will rapidly prevail. 
Integralism will replace Partialism. There remains no 
question but the question of Time. If Three Hundred Years 
have more than sufficed to reverse or modify the whole current 
of opinion, with Intelligent Humanity, upon the Theory of the 
World's Structure; now, with the Accelerated Progress of 
Events, in the Mental Evolution of the Race, Three Tens of 
Years will more than accomplish as much for All Doctrinal 
Opinion and Beliefs. Every Grand Aspect of Thought will be 
Scientifically defined, and the sense in which it is tenable will 
be precisely Ulustrati d in the Material World. Harmony 



Ch. VI] THE INFINITE KEPUELIC. 639 

will grow out of Dissension and Discord ; Clearness and In- 
effable Beauty out of Mystical Dogmas and Doctrinal Confu- 
sion. The Most Stupendous Composite Variety will be substi- 
tuted for a Central Undeveloped Unity, as of the Old Catholics 
on the one hand, and, for the Divergent Isolation of Individual 
Centres, like that of Protestantism, on the other. Each will 
surrender the vicious Aspiration to be the tohole, for the better 
honor of being a Constituent Entity of the Infinite Republic of 
Truth and Goodness, and Organized and Orderly Operation, 
in all the Affairs of Mankind. The New Jerusalem, the 
Holy City, will have descended (t. 948). The Day of 
Judgment will have virtually come (t. 416, 425). The 
Books will have been opened. The Judgment will 

HAVE BEEN EXECUTED. THE FlNAL RESTITUTION OF ALL 
THINGS WILL HAVE BEEN ACCOMPLISHED. THE GRAND 

RECONCILIATION will have been effected (t. 73; 
c. 39, t. 136; c. 6, t. 345). 

1124. I have thus laboriously brought to a conclusion that 
Preliminary Treatment of Universal Doctrine upon which I 
have thought it fitting to bestow the name of Basic Outline of 
Universology. It will belong to other and subsequent works, 
appearing, it is hoped, at appropriate intervals, to rear the 
Framework upon this foundation, and to present what I may 
be individually able to accomplish for the finishing and furnish- 
ing of the New Temple of Truth. Whether this Treatise shall 
meet at once with the welcome reception and grateful apprecia- 
tion of many minds, — the anticipation of which has served to 
brighten my solitary pathway in the deep recesses of abstract 
contemplation for thirty years, — the Event alone can determine. 
A painful responsibility is at least in some measure discharged, 
and will be hereafter, in part, cast on the World. Precisely 
" of the hour knoweth no man." The Signs of the Times may 
indicate, and Science may confidently predict ; but the Previs- 
ion of Science, in this behalf, is not yet perfectly secured from 
the possibility of error. The Principles of Universology are 



G40 Tin: END. [Gb. vi. 

held to be Infallible; but no personal Infallibility is claimed 
for its exponent The highest Scientific Probability is not Ab- 
solute ( Vrtainty. If there is then still delay to be anticipated ; 
if the hour of birth is prolonged, or is not yet, let us also be 
prepared philosophically for that disappointment, ae the to 
of our Faith. For one, tin 4 same patience which I have sum- 
moned to enable me to do, shall be summoned again to 
enable me to wait. "They also serve who only stand and 
wait." At least, having now accomplished a First Stage in 
my Labors, I shall seize the opportunity partially to rest, 
while yet busily and even laboriously engaged in the prepara- 
tion of other ulterior and related "Works. 



DIGESTED INDEX 



TO THE 



BASIC OUTLINE OF UNIVERSOLOGY, 



Introduction. — This Digested Index is to be regarded as something 
more than a mere Index. It is, in fact, an inherent portion of the work 
itself, or it may indeed be said to be an additional Work, throwing a 
new light upon the former one. Universology is peculiar in this 
respect : its field of investigation is — not Particular Things or Par- 
ticular Domains even, as Separate Entities — but the Kelations 
between all Things and Domains whatsoever. The force of the Main 
Exposition is, therefore, constantly and inevitably obscured and 
weakened by the necessary preliminary exposition of the Particular 
Tilings and Domains between" which it is then intended to intervene. 
This difficulty is in a great measure relieved by the kind of exhibit 
made by a thorough Index. In it, the Relationship) s between subjects 
remotely presented in the body of the work come strikingly forward 
upon the same page, or, it may be, in a single line. The Index is, in 
itself, therefore, a Tabulated View of the Comparology of an immensity 
of diverse subjects, such as could not be so effectively contrived, per- 
haps, in any other way. This is in addition to its ordinary value as a 
means of referring to the points cited in the leading work; so 
that the student will not, I think, regret time given to poring over the 
Index, irrespective of its more ordinary uses ; and in this view, he may 
not perhaps find it so dry, accompanied by the Vocabulary, as might at 
first be apprehended. For explanation of the Abbreviations see Notice 
to the Header, p. xl. 

A. 

A, as connecting-vowel in naming Domains, Ablactation. See Weaning. 

c. 13, t. 43, p. 28. Abolition, of Slavery, t. 432, p. 305; of 

Abbreviations, p. xl. Death, c. 2, t. 434, p. 307. 

Abdomen = Middle Kegion of House, c. 2, Above, instinctively conceived of as Vir- 

t. 453, p. 322. turns, Illustrious, t. 408, p. 28C. 






DIGI>TI.I> INDEX TO THE 



Abovt-xess, fcj ritiou of Governing or 

liv with Centre, c. 5, t. 

Ab Oyo, t. Wl, p. 578. 

Aranex] nple of, t. 1086, p. 604; in 

11 iman B • .;• , i. . ; of Type-Form 

of Hand, t. 1089, 1040-1042, pp. 606, 0u7 ; 
of Teeth, t. i' Bee Form. 

Absolute, The, end The Relative, opposite 

J- v MLKtLY of toe Compound Truth 
of Being, t. 60, p. 41 ; iMXpugnably united, 
do., do.; as Cod, Unity, t. 127, p. 72; no 
Dp, do Down, a. 15, c. 88, t. 186, p. 90; 

key of, a. 16, do., do., i>. 81 ; in Antitiieti- 
cal Reflexion with the Relative, do. ; a. 
55, t. ^04, p. 174; all distinotiona wiped 
out in, a. 55, t. 204, p. 174; Clef of, t. 
239, p. Is5; defined, do., do.; illustrated; 
Unity back of Something Nothing, Whole- 
ness Partness, etc., t. 867, p. 184; Incon- 
ceivability, Pure Non-sense,— Ferrier, a. 1, 
2, L267, pj>. 195, 196; allied with Sub- 
stance and Reality, a. 8, t. 267, p. 196; ap- 
parently might he neglected, ycl has its 
uses, do., do. ; Defined, neither One nor 
Many, a. 2, t. 267, p. 195 ; discussion of, 
revived, a. 3, t. 267, p. 197; Objections 
answered, a. 4, do., do ; no more unintelli- 
gible than any mere Aspect, which it is, a. 
4, do., p. 198; Three important counter- 
statements to be made, do., do., pp. 197- 
199; Unismal, Duismal, and Trinismal, a. 
6, t. 267, p. 200 ; doctrine of, passes over into 
Theology, a. 6, do., do. ; Ferrier on, do., do.; 
a One Being, the Absolute, critieised by 
Mill, a. 7, do., do.; of Hegel, includes all 
Con'radictions, do., do. ; The. and The Infi- 
nite (Abstract) discriminated from an Abso- 
lute, or an Infinite Being (Concrete), a. 9, 
do., p. 202 ; unknowable and inconceivable, 
— Hamilton, a. 10, do., do. 

Transcendental, The, corrected state- 
ment of, a. 16, 19, t. 267, pp. 807, 208; 
Mill's Conception of Hamilton's idea of, 
a. 17. pp. : erroneous, a. 18, p. 208; 

should not be confounded with Absolut- 
oid, n.19, t. 867, p. 908 : Transcendental, not 
what Mill supposes, a. 20, 85, do., p] 
214 ; of Ferrier and Universology, Complex, 
Trinismal, a. 26, do., p. 215; Unismal, 
Duismal, and Trinismal Aspect of, do., do., 
do.; not senseless except when put for more 
than it is their nature to be, do., do., do.; 

Integral, a. 27, do., do. . see Mill; every 

tern of Philosophy characterized by its 

view of, a. 27, do., do.; Universological View, 



do., do.; Mill's View, a. 'J7, do., p. 216; 
view of Hamilton explained, a. 2S, do., do. ; 
term needed in Science, a. 80, do., p. 
818. 
Consideration of, abandoned in the 
w Philosophy, t. 4C6, p. 809 ; mado 
Background, do. ; a Bubdivtaioo of On- 
tology, t. 439, p. 811; t.444, p. 314; Ana- 
logue of Objective Qeneralogy; Cleft of, 
t. 448, p. 316 ; of Universe, do., do. ; de- 
fined ; Median Line; Left Bide, c. 5, do., 
p. 319 ; = of the Frothinghams, Table 33, 
t. 466, p. 336 ; Farrier's, t. 467, do. ; relation 
to Chemistry, t. 468, p. 887 J The ¥.. 
A-ia, do. ; The Duismal, t. 485, p. 347 ; 
Feininoid, t. 739, p. 477; Naturo-Spirit- 
ual, t. 749, p. 480 ; is an Abstract ot Keal 
Being, t. 785, p. 495. 

Absolute views reversed: no Up, no 
Down, in the Absolute sense of these 
terms, t. 1121, p. 637. See The Relative; 
The Infinite; The Unconditioned. 
Absoluto-Absolute, the, of the Hindoos, t. 
89, p. 51; C 1, do., p. 52; The, defined, 
a. 84, t. 267, p. 213. 
Absoluto- Abstract, The, Unreal, equal to 

Zero, t. 411. p. 887. 
Absolute Abstraction, nowhere exists, t. 

753, p. 488. 
Absolute Degree, of Analysis. See Radical 

Ana 
Absolute Dialectic, of Hegel, t. 373, p. 267. 
Absolute Devotion to All Truth, lead where 
if f/tiy, the New Cospll. t. 1117, p. 035 ; to 
All Good, do., do. 
Absolute Identity, a. 3, t. 3"4, p. 252: t. 
870, p. 264; = Pantheism, t. 866, p. 201; 
Clef of, t. 368, p. 262; defined, Musson on, 
a. 7, t. 306, p. 265. 
Absolute Law = the Universal Logic, and 

the Unitary Law. c. 8, t. 15, p. 13. 
Absolute Monarchy, used to illustrate, t. 

. p. 247. 
Absolute Necessity. See Necessity. 
Absolutisms. Unreal, equal to Zero, t. 411, 

p. 287; :. 412, p. S 
Absolutoid. The, defined, a. 4. t. 267, p. 197 ; 
and Relatoid, stated, a. 19, t. 267, p. 
a. 24, da, p. 213. 
Absolutology. relations of, t. 466, p. 335 ; 
Table 82, do., do. ; Table 33, t. 400, p. 336 ; 
the Frothinghams, t. 400, p. 886; objec- 
tive branch of Ontology, t. 447. p. 316. 
Absorption, of Nutrition, Analogue of Doc- 
trine prior to Knowledge, c. 20, t. 136, p. 
80. Scj Sucking. 






BASIC OUTLIKE OF UNIVEKSOLOGY. 



643 



Abstract, The, Algebra, in respect to Num- 
ber, c. 7, t. 231, p. 183 ; t. 249, p. 189 ; 
branch of Spencerian Distribution of the 
Sciences ; Clef of, t. 247, 248, and Table 14, 
do, p. 188 ; and The Concrete, t. 248, p. 
189; Abstracts, two, c. 1, t. 248, do.; 
= Sciento- Abstract, t. 270, p. 197 ; Clef 2, 
Typical Science of, Geometry, t. 273, p. 199; 
specially adapted for Symbolic Diagram- 
matical Representation, t. 275, p. 201 ; t. 
276, p. 202; and The Concrete to be kept 
distinct in Philosophy, a. 16, t. 267, p. 207; 
what is true in it not true in the Concrete, 
— apples, pumpkins, a. 31, do., p. 219; 
admirable use of the distinction by Spen- 
cer, a. 32, do., p. 220 ; used for General by 
Comte, criticized by Spencer, t. 337, p. 239 ; 
and the Concrete, Incompatibility of, a. 18, 
t. 267, p. 208 ; a. 31, do., p. 219 (2=2); 
governing importance of, do. ; of Spencer's 
Scientific recognition of, a. 32, do., p. 220 ; 
Etymology and Meaning of, t. 519, p. 377 ; 
and the Concrete, related to Two and One 
+ Three, respectively, t. 477, p. 342 ; Nota- 
tion of, do., do. ; Bifurcation of, t. 479, p. 
343 ; the Discriminations within, Pure Dis- 
criminations, t. 527, p. 381 ; Symbol- 
ized by Figures in Light or Thin Lines, t. 
573, p. 405 ; Diagram No. 22, p. 407 ; re- 
lated to Light and Dark, t. 575, p. 408 ; 
other Analogues of, Mental, Lingual, etc., 
c. 2, do., do. ; is the Dominant of the Do- 
main, t. 575, p. 408 ; and Concrete, t. 636, p. 
446 ; Orders of Distribution, t. 643, p. 451 ; 
t. 644, do. ; illustrated by Thing and Blank 
Space, t. 649, p. 453; t. 650, do.; t. 1027, 
p. 598. 
Abstract-Concrete, The, Arithmetic in re- 
spect to Number, c. 7, t. 231, p. 183 ; t. 
249, p. 189 ; branch of Spencerian Distri- 
bution of the Sciences, Clef of, t. 247, 248, 
and Table 14, do., p. 188; Naturo-Ab- 
stract, t. 270, p. 197 ; Clef 1, Typical Sci- 
ence, Chemistry, t. 272, p. 199; Mate- 
rials in Building, do., do. ; not adapted for 
Symbolic Diagrammatical representation, 
t. 275, p. 201 ; t. 276, p. 202; of Spencer, the 
only Concrete, t. 487, p. 348 ; symbolized 
by Figures in Thick or Heavy Lines, t. 
573, 574, pp. 405, 406 ; Diagram No. 22, 
p. 407. 
Abstract Concretology, not adapted to Dia- 
grammatical Illustration, t. 275, p. 201 ; t. 
276, p. 202 ; distributed, t. 391, p. 277 ; 
Table 15 (Fund. Ex.), t. 278, p. 204 ; Phi- 



losophical Analogues of, t. 391, p. 277 ; 
Table 29, t. 394, p. 279 ; Diagram No. 22, 
t. 575, p. 407. 
Absteact-Concretismus, of Form, brief no- 
tice of, t. 625, p. 440. 
Abstract-Concrete Form. See Abstract- 
Concrete ; t. 507, p. 360 ; do., Number, t. 
508, p. 362. 
Abstract Form, t. 507, p. 361 ; do., Number, 
t. 508, p. 362. See Abstract; distributed, 
t. 576, p. 408. 
Abstract Principles, of Generalogy— » 
Comte ; Analogues of, in Skeleton of Hu- 
man Body ; Universal, Analogues of, in 
Vertebral Column ; 24 in Numbers, t. 455, 
pp. 325-327 ; Secondary Class of, Ana- 
logues of, in Small Bones, t. 456, p. 327 ; 
Tertiary, Analogues of, in Muscles, Nerves, 
Viscera, etc., do., p. 327. 
Abstract (or Exact) Science, allied with 
Logicismal Mentation, Masculoid, a. 42, t. 
204, p. 168. 
Abstract Substantives, fourth Degree of 

Comparison, t. 549, p. 391 ; t. 553, p. 394. 
Abstraction, never Perfect, a. 12, t. 267, p. 
203 ; Absolute, is equal to Death, t. 409, p. 
286 ; never Absolute, t. 547, p. 390. 
Abstraction(s). See "Senseless Abstrac : 
tions ;" Pure Ideal is Unreal, a. 13, t. 267, 
p. 204; Pure, are Pure Nothings, a. 21, 22, 
t. 267, pp. 209, 210 ; t. 399, p. 281 ; a. 28, 
do., p. 216 ; Pure, all Negative, but Sciento- 
Basic, a. 21, t. 267, p. 210; accepted by Mr. 
Millas by others in Mathematics, a. 22, do.; 
might be effectively ridiculed there, do. 
Abstractismtjs, of Existence, The, = Exact 
Science, t. 121, p. 70; and Concretismus, 
t. 398, p. 281; of Form, Resume of, t. 
608, p. 430 ; Diagram No. 38, do., p. 431 ; 
of Form, carried to the Top, t. 636, p. 
446. 
Abstractology, adapted to Diagrammatical 
Representation, t. 275, p. 201 ; Table No. 
15 (Fundamental Exposition), t. 278, p. 
204; distributed, t. 280, p. 205; sub- 
divided, Typical Table No. 7, t. 40, p. 23 ; 
t. 277, p. 202 ; to fourth Attenuation, t. 280, 
281, pp. 205, 206 ; Clef of, t. 277, p. 202 ; 
Clefs of Subdivisions of, t. 281, p. 206; Ana- 
logue of Dialectical Cosmical Conception, 
Table 29, t. 394, p. 279 ; Diagram No. 22, 
t. 575, p. 407. 
" Absurd " Metaphysical Equations. See 

Metaphysical Equations. 
Absurdity, of doctrine of the Absolute — 



Git 



DIGESTED INDEX TO THE 



a. 7, t. 887, p. 801 ; Pee "Sen- 

8." 

nt. Bee Action and Art. 
Action. M tbodio Line, Analogue of, t. 1089, 

.duct, t. 88, p. 

in Philosophy, Bymbolised by the 

, Diagram No. 2 

lean), t. 41, p. 24; t. 42, 

. and Practical Philosophy ; 
internal = Function, a. 2. t. 42, p. 25; ex- 
tern., ilized by Limbs and Trunk, 
lo. ; Analogue of Right Hand, do. 
t. 42. n. 26 ; a. 3, do., do. ; t. 47, 
p. 40; Transition to, 1. 135, p. 75; equal to 
Spirit, equal to Conation, by Analogy, t. 
142, p. 108; represented by the Hand and 
Breath, c. 1-7, t. 143, p. 102. 
A< tionolooy (Operology), Doctrine of Ca- 
reers, relation of to Theology, Table IS, 
t. 347, p. 245. 
Actuality, and Exact Reasoning, always 
contradictory, a. 12, t. 267, pp. 203-205; 
Reality, contradicts Logic; Reconcilia- 
tion, a. 12, t. 207, p. S 
Addition, and Subtraction, — Dialectic of Ag- 
ition and Dispersion, t. 333, p. 274; c. 1, 
do. ; = Unism, Affinity, t. S47, p. 521 ; 
includes Multiplication, t. 849, do. ; and 
Subtraction, fundamental, t. 350, do. ; re- 
- Number One, t. 850. p. 522; and 
Taction, Form-Analog □ iagram 
No. G5, t. 909, p. 545 ; Compound - Multi- 
plication, t. 910, p. 546. 
Address, Mode of, for Communication with 

the Antbor, Introduction p. xxvi. 

Adjectives, Transcendental Domain, a. 21, 

do., p. 216: relation 

of, to Physics, t. 892, p. 27S ; represented 

-. \ : 19, p. 891 : Decrees of 

•n of. t. 549, 551, 552, pp. 391-393, 

;••:! No. 17. p. 393. 

Adjective Domain = Quality, t. 551, p. 

■'•*, do. 

Adjectivity. the Domain of Transcend ental- 

■; a. 28, do., p. 216; 

ruin.', in a sense, t. 488, p. 849 ; and 

stantwity, Tahle No. 4«'», t. 668, p. 398; 

'. p.399;Elabori<m:d, do., do. 

Adjiftment, Internal Subjet-tive ; External 

t. 310, p. 
. t. 311, do.; the Grand Doctrinal, 
t. 1113. p. 8 
Adjustments, of Science, replacing Primi- 
19, t. 1122, p. 638. 



Adelt AtiE, means replacement of Primitive 
Simplisms l>y Scientific Formula', t. 1188, 
p. 63S ; of Man, New Catholicity of, t. 
1111, p. 688. 

Adult Life of Society, c. 36, t. 136, p. 85. 

Adiltoid I'ekiod. c. 86, t. 186, p. 85 ; a. 30, 
C. 32, t. 13<;, p. 95. 

Advent, of Spiritism, meaning of, t. 424, p. 
896; t. 432, p. So;,. 

Adventists, or "Milleritcs," alluded to, t. 
431, p. 301 ; wherein right— Ilequembouig, 
c. 6, t. 430. p. 301. 

Advice, to the reader, Introduction, p. 
xxxix ; p. xl. 

Aeriform Consistency, t. 675, p. 460; t. 
681, p. 461 ; Table No. 42, t. 6S3, do. 

Aerology, Vander Weyde, t. 333, p. 240 ; 
t. 339, p. 241. 

Affection, characterizes the Proto-Societis- 
mus or Old Order of Society, t. 80S, p. 218; 
and Leason characterize the Final Order, 
do., do. ; Feminoid, do., do. ; and Intelli- 
gence. Inexpuiinability of, t. 526, p. 381. 

Affections, of Matter, t. 392, p. 27s; do.; 
Gove, t. 804, p. 503 (Light, Heat, etc.); 
held to be Space-Phenomena, t. 61, ; 
and Thoughts, Order of, c. 34, t. 503, p. 
373. 

Affinity, Theory of Attraction, Analogue 
of Chemistry, t. 391, p. 277; Table No. 
28, t. 393, p. 273; pregnancy of meaning 
of, t. 391, p. 277 ; at-ness of Boundaries, 
t. «47. p. ".21. 

Affirmations, of Immense Contraries, t. 
1180, p. 637. 

Afrite, the, and the Locomotive, Introduc- 
tion, p. xxxi. 

Aoassiz, anticipates the Discovery of a Uni- 
tary Science, Introduction, p. xxii ; views it 
as Classification, do., and p. xxiii ; on 
sification, t. 491, p. 350; Plan- of Structure 
— Animal, t. 631, p. 442 ; cited on Facts 
and Laws, t. 495, p. 354 ; Embryology, t. 
. ■ 

Aggregation, and Dispersion, Dialectic of, 
t. 886, p. 274; Analogue of Arithmetic, 
Table 26, do., p. 275; of Points, Dots, 
Object-, Persona in Society, etc., t. 842, 
p. 519. 

Air. an Element ; Type of Spiritual Exist- 
ence, breath, xpiro, I breathe, etc., t. 94, 
p. 57; reinstated as an Element, t. 102, 
p. 61. 

Alcoves, in Libraries, difficulty in Num- 
bering, c. 2, t. 652, p. 4.54. 



BASIC OUTLINE OF UNTVEKSOLOGY. 



645 



Algebra, and Arithmetic, illustration from, 
Introduction, p. xiv ; a branch of Mathe- 
matics, t. 230, p. 177 ; t. 231, do. ; Abstract, 
c. 7, t. 231, p. 183 ; t. 249, p. 189 ; Calcu- 
lus of Functions — Pure Abstract Rela- 
tions— t. 240, p. 186 ; Clef of, t. 281, p. 206; 
t. 280, p. 205; classified, t. 389, p. 275; 
Science of Equation, t. 390, p. 276 ; Ana- 
logue of Dialectic of Equations (Meta- 
physical Equality), Table 27, t. 390, p. 276 ; 
agrees with Bi-lateral Symmetry of Body, 
t. 452, p. 320: illustrated Principle of 
Equality in, t. 454, p. 324 ; Diagram No. 
40, t. 610, p. 432. 

All-differentiated Unity = The Infinite, 
t. 239, p. 185. 

All Men Free and Equal, truth and falsity 
of the aphorism, a. 31, t. 267, p. 219. 

All Things, are all things else, = Convert- 
ible Identity, t. 89, p. 53; contained in 
least thing, t. 461, p. 333 ; t. 522, p. 379 ; 
differ only in Degree, t. 603, p. 426 ; Type 
of the Constitution of, t. 855-859, pp. 522- 
524 ; Diagram No. 58, p. 524. 

All Truth, Consecration and Devotion to, 
a. 35, t. 204, p. 163 ; the New Gospel, t. 
1117, p. 635. 

Alimentary Canal, Analogue of Purgatory 
or the "World of Spirits," t. 408, p. 286, 
t. 412, p. 288. 

Alphabet, of Pure Transcendental Science, 
Numbers, t. 1103, p. 628 ; of all true Learn- 
ing, what, t. 485, p. 347. 

Alphabets, Lingual, Ontological, Logical, 
Ideological, Introduction, p. xviii. 

Altruism, and Egoism — Comte, t. 112, p. 67. 

Altitude. See Height ; Three Degrees of, 
in Science-World ; Earth, Air, Man, Pel- 
vis, Thorax, and Head, t. 285, p. 209 ; t. 
284-292, pp. 208-212. 

Alwato, Introduction, pp. viii, xviii, xxvii, 
xxviii, xxxvi, xxxvii ; The New Scientific 
Universal Language, will furnish the Ulti- 
mate Technicals of Universology, and of 
all the Sciences, c. 14, t. 43, p. 28 ; See 
Notice to reader prefixed to p. 1, and title- 
page ; will supply new discriminations, 
c. 4, t. 60, p. 38 ; will exhibit the most 
perfect System of Notation, t. 493, p. 351 ; 
Introduction to, t. 367, and Note, p. 401. 

Alwatoso Bo, t. 573, p. 406. 

Amative Methods, of Animals and Vege- 
tables, meaning of, t. 1C68, p. 619. 

Ambigu's, Semi- Vowels, t. 641, p. 450. 

America (and Europe), Eelatoid, c. 5, t. 448, 



p. 319 ; forgotten by Hugo ; destined to 
lead, c. 1, t. 430, p. 299; forgotten by 
Wronski, c. 6, t. 448, p. 320 ; the Newest 
People, £7fr*a-pure Intellect, hence Intui- 
tion, etc., do. ; Entente cor-diale of Eussia 
and, do., p. 821 ; c. 6, 7, do. 

American Idea, intervention of, t. 532, 
p. 304. 

Analogic, defined and contrasted with Cata- 
logic, Table 1, 1. 15, p. 11 ; c. 7, do. ; Clef 
of, t. 277, p. 202 ; place of, in Scale, Table 
15 (Fund. Ex.), t. 278, p. 204; Clef of, t. 281, 
p. 206 ; and Logic, the Bases of Mathematics, 
t. 273, p. 200 ; Clefs of, t. 281, p. 206 ; allied 
with Transcendentalism, a. 24, t. 267, p. 213; 
has the same relation to Co-Existences as 
(Cata-)Logic to Co-Sequences, t. 321, p. 
228 ; Clancy, Mill, Buckle, c. 1-9, t. 321, pp. 
228- 234; t. 386, p. 274; Analogue of Dialectic 
proper, Table No. 25, t. 387, p. 274 ; differs 
from "Positive Logic" — Comte, t. 445, p. 
315 ; generalized = Comtean, do. ; Prin- 
ciple of Equality in, t. 454, p. 324; = Co- 
Existential, t. 585. p. 414 ; Varieties of, t. 
588, p. 417 ; Diagram No. 26, do., p. 418 ; 
left undistributed in Typical Tableau, t. 
593, p. 419 ; relations of, to Logic, t. 594, 
p. 420 ; a New Mathematics and a New 
Logic, t. 1054, p. 613. 

Analogical Anatomy of Head and Trunk, 
t. 464. p. 334. 

Analogical Form, t. 576, p. 408 ; t. 584, 
585, pp. 413-415 ; Diagram No. 24, t. 584, 
p. 414; Diagram No. 25, t. 585, p. 415. 

Analogical Methods, in Science, t. 583, p. 
413 ; t. 622, p. 438. 

Analogicismus, t. 619, p. 437 ; Numeral 
Analogues of, t. 620, do. 

Analogue(s) ; See Analogy, and Correspond- 
ence, Type, Type-Form, Reflect, Symbol, 
etc. ; the Head is so of Intelligence, etc., 
t. 42, p. 25 ; Light of Intelligence, Heat of 
Love — Swedenborg, c. 2-6. t. 105, pp. 62, 
63 ; of Tri-personality of God, 1. 130, p. 73 ; 
Matter is so of Nature, t. 135, p. 74 ; the 
Knife ot Intellect, c. 2, t. 136, p. 76 ; Teeth, 
do., c. 19, do., p. 80; the Discovery of 
Unitary Law, the Centre of the Circle, t. 
180, p. 129 ; Logic (Catalogic) is so, of 
Progression in Time, c. 7, t. 321, p. 233 ; 
Analogic, of Station or Rest in Space, c. 8, 
do. ; Point and Unit ; Line and Duad, Ele- 
ments of Number, and Elements of Form, 
a. 26, t. 204, p. 158 ; Points, of Substance, 
Lines, of Form ; of Sensation, Point, Unit; 



646 



DIGESTED I : EX TO THE 



of Thought Line, Duad; • r- 

l( pp. 881 

-689 ; Trei iism of [leaven, I 

rientialism of Kurt h and Hell, t. 4U' - >, p. 

| ; Interiors end Superiors ol' Bodjf are 

so of Heaven, Inferiors end Exterioro of 
. _' : .-mi of Purgatory, t. 408, 
j. 88 : of Degrees of Comparison, t. B61, 
I ; M rags of Matter-JThinge, 

an : . t. 798-797, pp. 498, 489; 

B Tvpe, Reflect, Echo; of Number and 
Form, t. 854, p. 688 ; of the Four King- 
doms, t. >s>, p. i^. 
Analogy. Afl til the Diagrams, Tables, and 
: ot' the body ot' the work are nothing 
but illustrations ot' Analogy, or Correspond- 
l a, or Echoes of the same Prineiplee in 
different Domains, only a few leading refer- 
ences will be inserted in the Index under 
this head. See Analogue, Correspondence, 
Symbol, Tendeiitial Analogy, Repetitive 
Analogy, etc.; between discovery of 
carta's motion and Universology, Introduc- 
tion, pp. x-xiv ; Universal, when probable, 
what, do., p. xiv; of Sense of Sight with 
Universology, do., p. xvi ; equal to Law 
of Comparison, do. p. xvii; between Ele- 
Ifatter, Mind, and Movement, 
do., p. xviii; Universal, Discovery of, do., 
p. xxi; not heretofore sufficiently under- 
stood for a basis of Classification, Agassiz, 
dou, p. xxii ; Comte, Peirce, do., do. ; 
. of Tlan, Fourier, Agassiz, do., p. 
. xxlv: Pythagoras, do., p. xxv ; do., 
pl<. xxvi, xxvii ; do., p. xxx ; between the 
Elements of Form and the Elements of 
1. do., pp. xxiii, xxxiv, xxxv; as 

mty of Parts, do., p. xxxix. 
Human Body and Human Society, of 
I with Knowing, of Left Side with 
;ion, of Bight Side with Action, etc., 
pp. 95-89; t. 46-56, pp. 81 
a. 1-8, t. 42, p. 25. Scientifically 

red is Universology itself, t. 59, p. 36; 
of the Heavens end Man, t. 81, c 2. p. 45; 
i of. Involution and Evolution of, t. 
: Oken, t. 181, p. 70; all Organ- 
ization by it the same, t. 196, p. T6 ; Ten- 
dential, c 85. 99, t. 199, p. 81 ; Confusion 
of, by Bweaenborg (Man and Woman, 
I Wisdom), c. 37, t. 136, p. 85; of 
- sationahem, a. I. c. 88, t. 
- ; Feeling of Substance, Know- 
. t. 199, p. 69; stated and 

; rated as between Matter and Mind, 



Substance and Form, Feeling and Know. 
A ill and Movement, t. 143, p. 109; t. 

p, 104; of the Parts and Appnrtenan- 
■ the Body, Head, Breath, Voice, etc., 
e. l--. pp. LOS, 
Grammatical, c. 9-6, t. 144, 145, pp. 104- 

106; Of diti'erent Kinds, Semi-poetic, 
Naturali.-tic, Scientific, t. 147. p. 106 ; as 
set forth by Emerson, t. 148-150, pp. 106- 
109; by the School of Fourier, t. 151, pp. 
109, 110; by Swedenborg, (Correspond- 
pp. 110, 111; See Correspond- 
ence ; Scien'tiho as d'fintd unietnotofio* 
ally, t. 159, p. Ill: illustrated by the 
Geometrical Aspects of a Circle, do. ; not 
easy to be discovered, t. 154, p. 118; Re- 
condite, Occult, the Grand Arcanum of 
Nature, do., Simplest illustration of, from 
Cardinal and Ordinal Numbers, t. 1">:>-158, 
pp. 113-116 ; t. 215, p. 154 : Basis of Uni- 
versology, t. 159, p. 116; of Feeling with 
Matter, and of Knowing with Form, 1. 160, 
p. 117; of Intellect with '-Logic" of He- 
gel, " Mathematics" of Fourier, Seiento- 
Philosophy, t. 161, do. ; of Conation or 
Will with Movement or Action, t. 162, p. 
118 ; as Echo between Domains, not new, 
t. 165, p. 119; poetically or mystically l:as 
abounded more profusely ; Basis of Ile- 
gelianism, still Nattiroid, t. 165, p. 119; 
08 disgusted with, do., p. 120 ; has, 
however, used it in Comparative Anatomy, 
etc., t. 166, do. ; not vitally or centrally, t. 
167, p. 121 : illustrated by the poets, George 
Herbert, Walt "Whitman, Bailey, a. 17, t. 
158, pp. 122, 123. 

Of Point and Unit; Line and Duad; 
Elements of Number and Elements of 
Form, a. 26, t. 204, p. 158; of Sensation, 
Point, Unit ; of Thought, Line, Duad ; a. 
S7, t. 804, p. 165; a. 38, do., p. 166; be- 
tween Number and the Universe, t. ■_. 
176; t. 899-409, pp. 281, 282; of Two 
- of the Body and the Two Sexes, t. 
828-988,] I; of (Cata-)Logic with 

Progression in Time; of Analogic with 
Best in Sj ace, e. 7, t. 821, p. 288; Funda- 
mental between Space and Time, and Truth 
and Good — Swedenborg, Tulk, Univ 

t. 503, pp. : Naturic 

and Seientic, e. 23, do., p. - 

Question transferred by Scientific An:d- 

from Mind to Matter. 280; 

Gran . / and E\ .'/, t. 421- 

4Go, pp. _ 5, pp. 306-308; 






BASIC OUTLINE OF UNIVEKSOLOGY. 



647 



c. 1, t. 435-, p. 308 : of East and West, t. 
436, p. 309; of Objective and Subjective 
Method, t. 434, p. 313 ; of Eeligion, etc., 
c. 1-5, t. 448, p. 317 ; of Parts of the Body, 
t. 453, p. 321 ; c. 1-10, do., do.; c. 1-9, t. 
503, pp. 357-361 ; of Elements of Speech 
and Sciento-Philosophy, t. 485, p. 347. 

Of Varieties of Form with Depart- 
ments of Being, t. 496, 498, p. 355 ; Num- 
ber, t. 508, p. 362 ; between Form and 
Number, the most striking in respect to 
Powers ; or Descartes' Algebraic Geometry, 
t. 588, p. 417 ; Mechanical, t. 622, p. 437 ; 
between Matter and Mind, t. 639, 640, p. 
449 ; of all Forms and Principles = Echo, 
t. 498, p. 353 ; not merely general, but 
minute, do. ; Mathematically exact, do. ; 
of Egg, and Female, t. 772-775, pp. 491, 
492 ; renders a Science of the Universe pos- 
sible, t. 797, p. 499 ; between Electricity 
and Chemistry, t. 801, p. 501 ; of Matter 
and Mind, Evolution of, identical, t. 835, 
p. 517. 

Analogicismtts. See Analogical Order. 

Analogical Order, place of, in Scale, t. 619, 
p. 436 ; Method, and Side-by-Sideness, t. 
620, do. 

11 Analogical Philosophy," Field of, char- 
acterized, c. 1, t. 1105, p. 629. 

Analysis. See Thesis ; a necessary pre- 
requisite to a Social Synthesis, t. 114, p. 
68 ; error of Comte's, do. ; = Differentia- 
tion, t. 211, p. 151 ; not to be an Absolute 
Diffusiveness, whence Destruction, do.; 
how employed in Mental Philosophy; 
how in Chemistry, t. 212, p. 152 ; Eadical, 
see Radical Analysis ; meaning Induction, 
a. 12, t. 193, p. 144: the Process of discover- 
ing Principles, a. 13, do. ; and Synthesis, 
meaning Deduction, defined by Sweden- 
borg, a. 14, do. ; tabulated, Table 1, a. 15, 
do. ; Eadical, to Universals, a. 49, t. 204, 
p. 171 ; Mathematical, t. 230, p. 177 ; Clef 
of, t. 281, p. 206 ; and Synthesis, = In- 
duction and Deduction, c. 3, t. 345, p. 244 ; 
Ordinary and Extraordinary, t. 4S3, p. 344; 
Phonetic, do., t. 484, p. 345 ; c. 1, do., p. 
346 ; Ultimate, t. 765, p. 487 ; Analytical 
Method, Induction, c. 5, t. 1012, p. 592 ; 
Universological, incisive, ultra, c. 6, t. 1012, 
p. 593 ; and Synthesis as terms, use of, c. 
9, do., p. 595. 

Analytical Geneealizations, Duismal, 
Compare Observational Generalizations, a. 
20, c. 32, 1. 136, p. 92 ; attained by the Ultra- 



Inductive Method, a. 13, t. 198, p. 144; 
Analogues of, in Human Body, Schemative 
Lines in Pure Space ; Ideal Outlay ; Typ- 
ical Plans ; Type-Forms, t. 455, p. 325 ; 
equal to Sciento-Philosophy ; Universaloid, 
Generaloid, Specialoid, Analogues of, in 
Human Body, t. 458-464, pp. 331-335. See 
Sciento-Philosophy ; begin in Lowest Anal- 
ysis ; Necessary and Universal ; Unism, 
Duism, Teinism; t. 1010, 1011, p. 589; 
start from Minutest Paeticulaeity, t. 

1011, do. ; Focal Point situated everywliere, 
do., p. 590 ; All Things in Least Thing, 
do. ; specifically defined, t. 1012, p. 590 ; 
Confucius, c. 1, 2, 1. 1008, p. 588 ; general 
discussion of, c. 1-18, t. 1012, pp. 590-601 ; 
similar to Deduction, not the same, c. 1, 2, 
do. ; 4 Drifts, do. ; Central, Omnipresent, 
c. 3, do., p. 591 ; may take departure from 
any point, do.; See Analytical Order; 
discriminated from Deduction, c. 11, do., 
p. 595 ; the Extremity of Induction itself, 
do., p. 596 ; the only True Scientific Uni- 
versals, do. ; c. 12, do. 

Analytical Method, c. 18, t. 1012, p. 601. 
Analytical Oedee, not Analysis, c. 5, t. 

1012, p. 592 ; further defined, c. 7, do., 
p. 594. 

Analytoid Foem, distributed (Algebraicj 
etc.), t. 609, p. 431 ; Diagram No. 39, do., 
p. 432 ; t. 610, do. ; Diagram No. 40, do. 

Anatomy. See Transcendental Anatomy; 
Cut-up of Body, signified by the traits or 
feature-lines, a. 1, 3, t. 42, p. 25 ; = make- 
up or Constitution of whole body, do.; 
Analogue of, the Head, t. 42, p. 26 ; is 
Scientoid, t. 43, do. ; and Physiology, 
Analogy of, with Society, t. 44, p. 29; 
Clean-Cut, t. 458, p. 331 ; Analogues in, of 
Head and Trunk, t. 464, p. 334 ; and Phy- 
siology, contrasted, c. 25, t. 503, p. 367 ,* 
Transcendental, Goethe and Oken, t. 1044, 
p. 603 ; t. 1080, p. 623 ; t. 9G7, p. 570 ; 
969, do. 

Anathema, Spirit of, the real Sin, t. 1047, 
p. 610. 

Anatomism = Eadical Analysis, t. 482, p. 
344. 

Anaxagoeas, Table 1, c. 1, t. 226, p. 163- 
his doctrine of Homoiomcria, a. 36, t. 204, 
p. 164 ; of Nous or Mind, do. ; of Final 
Causes, basis of Teleology, do. 

Ancestoes. See Ascendants. 

Ancients, wisdom of, vindicated in respect 
to four Elements, t. 102, p. 61. 



CIS 



DIGESTED INDEX TO THE 



Asnonri Stephen Pearl), author of u 

of Society," & 8, t. 10, p. M; elabor- 
Lividaality Doctrine of War- 
ren, t. 48, p. uiij on Individual Sovereignty, 
t. 48, p, 

: vn- Method, tho True Deductive, 
Introduction, p. i. 
Axresu, oorreepond to our Higher Thoughts, 
t. 411, j>. 888; t. 418, p. 292; all derived 
from Men — Swedenborg, t. 419, p. 293. 
en by John, t. 1114, p. G34. 
Angle. See Point; Form-analogue of Three, 
Of i':inism, t. 533, 534, p. 384; gives Gon- 
cology, relates to Mineral World, t. G07, 
].. 
Anuilism. See Limitation. 

.m.vl, the Grand, t. 887, p. 535 ; See Ani- 
mal Kingdom. 
Animal Kingdom = Artism of Nature, t. 
. p. 535 ; Analogue of Movement, t. 
1065, p. 618. 
Animal (not Man) repeats Substance, 1. 1065, 
p. G1S; a Product of Mineral and Vege- 
table, t. 1068, p. 618. 
Animalooy, place of, in Scale, Table 15, t. 
p. 204 ; Zoology, do., repeats Vital 
Realism, Table No. 23, t. 359, p. 258; 
Table No. 29, t. 394, p. 279; and Vege- 
talogy, Analogues of, in Body, t. 453, p. 

Animism, Linea-Punctate, t. 607, p. 429 ; 
Horizontal, t. 630, p. 442 ; in Human Body, 
t. 633, p. 444. 

Annihilation, of Reality by Radical Analysis, 
tiie Basis of Sciento-Philosophy, t. 484, p 
3 45 ; of "World of Appearances, by Theol- 
ogy ; by Hegel, t. 810, p. 507. 

Annotation, and Commentary, what, Intro- 
< net ion, pp. viii, ix. 

Anoktic, not Noetic See Noetic. 

Antagonism, Polar. See Polar Antagon- 
i-m. 

Ante natal, and Post-natal Life, relations 
of, t. 705, p. 466. 

Anthropio Form, t. 614, p. 434 ; Individual 

•• Sphere," do.; = Man-Form, t. 964, 965, 

p. 589; Diagram No. 73, t, 965, p. 569; 

ii vision of Sectionoid, Integral, Group- 

i.il, do. ; t. 986, p. 875. See Form. 

Anthropio Type of Form, Chick and Brood, 
7, 988, p. 576. 

AHTBBOnsH = Science, Duismnl, t. 993, p. 
: eoboee to Bohoeophy, t. 995, p. 580. 

ANTnj:oro-CoBPOBOLOGY, Humau-Body-Sci- 



cnce, a branch of Macro-Phvsiologv, c. 8, 
t. 5, p. 8. 
Anthropoid, Anthropoidule, t. 881, p. 532 ; 
Diagram No. 60, do.; t. 892, p. 536 ; t. 
. p. 535 ; t. 929, p. 555. 
Anthropology, = Boienoe of Man, definition 
and derivation of, t. 4, 5, p. 2, 3; previous 
meaning of, t. 5, p. 3 ; distinguished from 
Monanthropology, do. ; in Scale, c. 2, t. 5, 
p. 5; = Politique-Positive, and La Morale 
of Comte, t. 36, p. 2u ; but not preeisely, t. 
37, p. 22; requires Pre-Clef, t. 282, p. 207; 
Third Story of World-Temple, t. 285, 286, 
pp. 209. 210, 211 ; Science of Man, Nota- 
tion of, t. 282, p. 207 ; Rank of, t. 286, p. 
211 ; t. 294, p. 215 ; Cosmology, and Pneu- 
matology, Order of, t. 298, p. 217 ; Distri- 
bution and Notation of, t. 80S, p. 218; 
echoes to Uranology, Table 17, t. 339, p. 
241 ; repeats the Ontological Faith, Table 
20, t. 355, p. 250; higher than Pneumatol- 
ogy, c. 1, t. 434, p. 307 ; echoes to Anthro- 
pomorphism, t. 461, p. 338; Table 34, 
do. ; = Positive Politics — Comte, t. 988, p. 
582. 
Anthropo - Mentalogy — Psychology, a 
branch of Macro-Physiology, c. 3, t. 5, p. 5". 
Anthropomorphism, relations and Clefs of, 
t. 469, p. 338 ; Table 34, do. ; echoes to 
Anthropology, do. ; Universological, Swe- 
denborgien, c. 1, 2, t. 895, pp. 538, 539. 
Anticipatory Method, mention of, t. 345, 
p. 244 ; c. 3, t. 345, p. 244 ; in Science, 
Form-Analogue of, t. 583, p. 413 ; First 
Drift of Line, t. 616, p. 435; Diagrum No. 
41, do.; t. (322, p. 438. 
Antiquity, Absolutoid, a 5, t. 448, p. 319. 
Ants. See Learned Ants. 
Antitheses, in Philosophy reconciled, a. 
30, t. 204, p. 160; Philosophical, as the 
Limit and the Unlimited ; the One and the 
Many, Love and Wisdom, cover the same 
ground ; are merely special instances of 
Unism and Duism, c. 2, t. 226, pp. 163, 
164 ; no other terms universally con- 
venient, do. 
Antithesis, in Dialectic of Hegel, from Plato, 
t. 376, p. 268 ; See Thesis ; of Sides of 
Body, t. 879, p. 270. 
Antithet, True, to Minim of Straight Line, 

t. 547, p. 390. 
Antithetical Reflexion, of Inherence and 
Appearance, or of Entity and Function, as 
in cose of Philosophy und Science, c. 1, 1. 15, 
p. 10 ; in case of Masculisin and Feminism, 



BASIC OUTLIKE OF UNTVEESOLOGY. 



G49 



c. 5, 1. 136, p. 77 ; See Polar Antagonism ; 
of Matter and Mind, a. 11, c. 32, 1. 136, p. 
89 ; of the Absolute and the Eelative, a. 
16, c. 32, t. 136, p. 91 ; of Concrete and 
Abstract Distribution, illustrated in the 
Mathematics, Diagram No. 1, c. 3, t. 231, 
p. 180 ; and Balanced Vibration, — Recip- 
rocal Interchange, t. 381, p. 272; between 
Antecedents and Sequents = " The Be- 
coming," t. 384, p. 273 ; Side-by-Sideness, 
t. 386, do.; Compound, t. 387, p. 274; 
Culmination of, t. 390, p. 276 ; of Primary 
and Secondary Distributions, c. 22, t. 503, 
p. 366 ; between Subjective and Objective 
Standpoints, c. 23, do., p. 367 ; of Origin- 
als and Reflects, c. 24, do ; c. 29, do., p. 
369 ; t. 580, p. 410 ; t. 623, p. 439 ; of 
Character and Function, t. 719, p. 471 ; 
and Polar Antagonism of Inherence 
and Appearance, or of Entity (or Es- 
sential Character) and Function, t. 
754, p. 482 ; of Form and Function, t. 
754, p. 482; and Polar Antagonism of 
Prime Elements, t. 751-756, pp. 481-483 ; 
of Spirit and Matter (Spirit World 
and World of Matter), t. 762, 763, p. 
486; t. 804, p. 503; between Primitive 
States and Ultimate Elaboration, t. 883, p. 
533 ; t. 884, do. ; t. 1019, p. 593 ; of the State 
and the Individual, t. 760, p. 485. 

Antithetical Repetition, of the Lowest in 
the Highest, c. 3, t. 3, p. 2. 

Aoristas Duas of Pathagoras=Duism, t. 204, 
p. 155 ; and Monas, contrasted with Peras 
and Apeiron, Note, do. ; means more than 
Indeterminate Two, a. 24, do., p. 156; 
Table 1, c. 1, t. 226, p. 163. 

Apartments, of the Temple, 1. 1027, p. 598. 

Apeiron. See Unlimited, The, a. 18, t. 204, 
p. 153 ; = Unism, a. 20, do. ; a. 22, do., p. 
154 ; and Peras, contrasted with Monas and 
Aoristos Duas, a. 23, do., p. 155. Philolaus, 
a disciple of Pythagoras, c. 19, t. 204, p. 
153; Table 1, c. 1, t. 226, p. 163. 

Apocalypse, understanding of, in the Old 
Church, (Protestant), and by Swedenborg, 
a. 51, t. 204, p. 172 ; Exposition of, forth- 
coming, t. 463, p. 334; t. 480, p. 343. 

A Posteriori. See Orders; Two a priori, 
and two Orders, t. 444, p. 314. 

Appearance, Unreal, t. 808-810, p. 507; the 
Natural World a World of, by Idealist 
Theory, a. 9, c. 33, 1. 136, p. 87 ; and In- 
herence, Antithetical Reflexion and 
Polar Antagonism of, t. 751-756, pp. 

49 



481-483 ; of One and Many, t. 757-769, pp. 
483-488 ; Primary and Secondary, adverse, 
t. 765, p. 487. 

Appetism, in Mechanics and Government, 
contrasted with Arbitrism and Logicism, 
t. 352, p. 248. 

Appetology, in Theology, Sentiment of 
Charm, Love of God, t. 349, p. 247 ; re- 
peats Attraction, Table 19, t. 352, p. 249. 

Applied Science. See Action ; Art ; Prac- 
tical Philosophy. 

A Priori. See Order(s) ; Two a posteriori 
Orders, t. 344, p. 314; Phrenological 
Method in Universology, t. 946, p. 561 ; 
and a posteriori, two of each, c. 8, 1. 1012, 
p. 594. 

Arbitrism, defined, derives all things from 
an Irresponsible Will ; contrasted with 
Logicism, which see, a. 6, c. 32, t. 136, p. 
85 ; a. 52, t. 204, p. 173 ; Odd, Original, 
Absolute, t. 306, p. 221 ; in Mechanics and 
Government, contrasted with Logicism and 
Appetism, t. 352, p. 248 ; and Logicism, 
question of precedence of, t. 378, p. 270; 
and Logicism, Reconciliation of, Pantarch- 
ally, c. 7, t. 448, p. 321 ; and Logicism ; 
Ends of the Egg, t. 991, p. 578 ; yields to 
Logicism, t. 1117, p. 635 ; blends and har- 
monizes with Logicism, c. 2, t. 1119, p. 
637 ; a. 1, c. 1, do., p. 636. 

Areitrismal Mentation, Natural Order, 
Feminoid, from Sensation to Thought, 
(1 -I- 2), a. 42, t. 204, p. 168. 

Arbitrismal Regime, c. 1, t. 1119, p. 636. 

Arbitrismology, in Theology, defined and 
characterized, t. 349-351, pp. 246-248; 
compared and contrasted with Logicismol- 
ogy, t. 351, p. 248 ; Table 19, t. 352, p. 249. 

Arc, of Circle, Elementary Rotundism, t. 
516, p. 376 ; t. 521, p. 378 ; = Mathema- 
tics, t. 1003, p. 584. 

Arcana, of Christianity, — T. L. Harris, c. 1, 
t. 420, p. 294 ; of Nature, seen in the Ama- 
tive Methods of Animals and Vegetables, 
t. 1068, p. 619. 

Architect, and Builder, illustration from, 
Introduction, p. xxxv ; Plans of the Scien- 
tismal, t. 1053, p. 612. 

Architecture of Unitary Home — Hewitt, c. 
1, t. 453, p. 322 ; described, c. 2, do., p. 
322. 

Architectural Type. See Temple. 

Area, or Surface, the Simplest (Rectilinear) 
Figure embracing, is a Triangle, t. 538, p, 
358 ; Elaborismal, do., p 386. See Circle. 



050 



DIGESTED ENDEX OF THE 



jent, an, what, t. 504, p. AS : every- 
thing, even the Univer-c, is one— Milton, 

"Ari- t he Iucipieney of the Bocom- 

imr. t. 184, p. 

Aristotle, progenitor of Bacon and Kant, 

t. 91, p. 66; hia Getegorlea, t. 107, p. 63; 

hit Golden Mean M ... 80, t. 804, 

p. 154 ; his drift toward Science, a. 56, t. 

• . p. 174. 

Arithmetic and Algebra, illustration from, 
Introduction, p. xiv ; Abstract-Concrete, 
c. 7, t. 881, p. 188; t. 249, p. 189 ; Calculus 
of Values, t. 240, p. ISO; Kule of Three, 
t. 849, p. 18»J Clef of, t. 281, p. 908; a 
branch of Mathematics, t. 230, p. 177; 231, 
do. ; Fingers and Toes, the Analogue of, 
t. 459, p. 320. 

Armory of Truth, the whole, t. 1111, p. 
682. 

Arms = Wings of Edifice, c. 2, t. 453, p. 
888. 

Army, the Type of Compulsory Social Or- 
ganization, t. 842, p. 519 ; Industrial Ar- 
mies for the Future, do. ; Army or Troop, 
Analogy of, with Numeral Series, t. 1071— 
10T5, p. 680. 

Arrangements, Scheme of, in Society, t. 
310, p. 223; t. 311, p. 224. 

Art, is Nature modified by Science or sys- 
tematized Knowledge, t. 10, p. 8 ; Consti- 
tuents of, do., t. 10, p. 8 ; Art, Nature, and 
Science, t. ll,p.8; allied with, or a branch of 
Practical Philosophy, t. 12, p. 9; t. 13, p. 9; 
See Table 1, t. 15, p. 11 ; symbolized by ex- 
ternal action of Limbs and Trunk, a. 2,t. 42, 
pp. 25, 26; Naturismof, new and resplendent, 
c. 4, t 448, p. 318; modulates Nature and 
Science, t. 490, p. 343 ; of Painting, Raskin 
cited, on Form as Element in, t. 494, p. 
853 ; and Spirit, — Chest, Heart, and Lungs, 
c. 7, t. 503, p. 361 ; Pivotal Numbers in, 
Table 1, c. 9, t. 503, p, 361 ; the Analogue 
of M'-d'tlism, t. 618, p. 376; represented 
by Trinism, t. 543, p. 383 ; corresponds 
with Beauty or the Beautiful, t. 645, p. 
389; Tables Nos. 37, 38, do.; Tapering 
or Wedge form ; includes Artisanism, 
t. 636, p. 446; Form-Analogues of, t. 
p. 365 ; t. 510, p. 367 ; Elementary 
Form-Type of, t. 513, p. 372; Figures in 
all Compositions; how, t. 514, p. 373; t. 
516, p. 370 ; t. 680, p. 372 ; t. 521, p. 878 J 
has within itself an Artism, a Scientism, 
and a Nuturisin, t. 522, p. 379 ; renovates 



Nature, how, t 890, p. 536; has a Natur- 
ismus, a Scicntismus, and an Artismus of 
her own, t. 681, do. ; relates to Modulated 
Form, t. 1887, p. 593 ; relations of, to 
Membranous Coverings, t. Iu62, p. 617 ; 
with Substance, t. 1088, do. 

Art-Creation, Laws of, in Domain of Lan- 
guage, Introduction, p. xxxvii. 

Art-Domain, Dubiousness of, in Classifica- 
tion, t. 641, p. 4oO. 

Art-Form, not Geometric, what, c. 1, t. 802, 
p. 501. 

Art-Life, the Highest Arena of, t. 994, p. 
579 ; Governmental Art, do. ; Schiller on 
Lyeurgus, c. 1, do. 

Articulation, Little Jointing, = Vertebral 
Column = Time; t. 455, p. 326. 

Artisanism, included in Art, t. 636, p. 
446. 

Artism, Abstract Principle of Art ; See Ter- 
minology, c. 12, t. 43, p. 28; = Blended 
Harmony of Roundness and Straightness, 
t. 520, p. 377 ; within Art, within Nature, 
and within Science, t. 522, p. 379. 

Artismcs, Science of, defined = Arto-Phi- 
losophy, t. 480, p. 348 , Analogue of 
Trinism, Surface, the Beautiful, Table No. 
S3, t. 545, p. 389 ; of Nature, t. 888, p. 
535 ; is the Naturismus of Society, t. 889, 
p. 535 ; the Domain of Being characterized 
by Graces, t. 890, p. 536. 

Artismology, defined, t. 480, p. 343. 

Artistic Rehabilitation, of the Planet, t. 
433, p. 306. 

Artistic Joinings, Overlapping, c. 40, t 
5»>3, p. 376. 

Artistic Modification, t. 515, p. 376; t. 
[>>yj, p. 403 ; by Modulating Line around 
the Egg, t. 7S4, p. 495 ; t. 786, p. 496 ; t. 
790, p. 497 ; t. 924, p. 552; t. 929, p. 556; 
t. H»33, p. C05 ; t. 1049, p. 611. 

Artistic Sense, supplements Science, a. 1, 
c. 1, t. 1119, p. 636. 

Artoid, term defined, c. 28, t. 36, p. 82 ; See 
Terminology, c. 1-14, t. 43, pp. 26-28. 

Artoid Philosophy, not the umpire, 1. 177, 
p. 1 

Arto-I'iiilosophy. See Table 1, t. 15, p. 11 ; 
Table of (Typical), t. 40, p. 23 ; treats of 
the blending of Elements, t. 259, p. 193 ; 
defined; Exposition of Apocalypse forth- 
coming, an instance of, t. 480, p. 343 ; t. 
952, p. 563 ; defined, 1. 1090, p. 625 ; three 
stages of, t. 1091, do. ; The Scientismal, 
t. 1*.>92, 1095, do. ; The Artismal, t. 1094, 



BASIC OUTLINE OF UNIVEKSOLOGY. 



651 



do. ; The Naturistnal, 1. 1095, p. 626 ; rep- 
resentatives of Naturismology of, Froth- 
inghams, author of Vestiges of Civiliza- 
tion ; Benjamin Blood. 1. 1098, p. 627 ; Do- 
herty, Wilkinson, Smith, Spiritist Litera- 
ture, t. 1099, do. 

Arts, = Movement ; Vander Weyde, t. 335, 
p. 238. 

Ascendants, and Descendants, t. 288, p. 
212; Ancestors = Upper Half of the Body, 
t. 9S0, p. 573. 

Ascending, and Descending Scale of Com- 
plexity, t, 586, 587, p. 416 ; t. 588, p. 417 ; 
in respect to Analogic, do. 

Asia, Absolutoid, c. 5, t. 448, p. 319 ; — 
Wron3ki's idea of, c. 6, t. 448, p. 320. 

Aspect, Static, of Body; Shape, Form, Idea; 
related to Anatomy, a. 3, t. 42, p. 25 ; 
Motic, of Body, Internal, related to Phy- 
siology ; Sentiments, Feelings, Emotions ; 
''the Bowels of Compassion," do.; Sub- 
Motie, do. ; Motic, External ; Trunk and 
Limbs ; related to Calisthenics, Gymnas- 
tics, Labor and Play; so with Motion, 
do. 

Aspects, different, of Subjects, a. 12, t. 32, 
t. 136, p. 89 ; t. 70, p. 42 ; to be discrimi- 
nated from Things (or Entities), a. 14, t. 
267, p. 205; a. 16, do., p. 207; unintelli- 
gible when taken as Things — The Absolute 
an Aspect merely, a. 4, t. 267, p. 198 ; a. 
16, do., p. 207 ; Contradictory, co-exist as 
the basis of Being ; a. 11, 12, 13-15, do., 
pp. 202-207 ; a. 21, 22, do., p. 210 ; of the 
whole Truth represented by Sects, Na- 
tions, etc., c. 1, t. 353, p. 249 ; Keflects, 
Faces, Facets, Analogous with Physics, t. 
453, p. 322; = Adjective, t. 551, p. 392; 
of Truth, too multifarious to be mas- 
tered in the infanoy of the race, t. 1111, p. 
632 ; Phases of Being, not Entities, t. 753, 
p. 482. 

Aspectual Discriminations, not Entical, of 
Philosophy and Science, t. 812, p. 508. 

Astronomy, illustration of, from the nature 
of Universology, Introduction, p. xi ; Co- 
pernican and Anti-Copernican Systems, 
do. ; Typical Science of, Concretology or 
Elaborate Cosmology, t. 274, p. 200 ; echo 
of, Human Body, and in Society, do. ; 



= Objective Society, t. 312, p. 224 ; Anal- 
ogy of, with Whole Body, t. 453, p. 321. 

Atheist, Catholic, Baptist, and Quaker will 
shake hands with each other, t. 1111, p. 
632. 

Atheism tends to Theism, t. 84, p. 47 ; rela- 
tions and Clef of, Table 34, t. 469, p. 338 ; 
echoes to Nihilism, do. ; and Theism may 
both be embraced in the compoundest 
Aspect of Truth, t. 1046, p. 610 ; t. 1111, 
p. 632 ; t. 1120, 1121, 1122, pp. 637, 638. 

Atlas. See Map. 

Atmosphere, Analogue of Spirit-World, 
second degree of Altitude, t. 285, p. 209 ; 
Thorax, do. ; 

Atom, Unit, Monad, etc., t. 759, p. 484 ; See 
Point; do., signalized, t. 822, p. 513; 
Diagram No. 53, do. ; t. 822, p. 514; Dia- 
gram No. 54, t. 828, p. 515; t. 829-842, pp. 
515-519. 

Atoms, representative of Persons in Society, 
t. 312, p. 224; Analogues of Worlds, and 
of Individuals in Society, t. 391, p. 277 ; of 
Units; of Points, t. 398, p. 280; compose 
Substance, as Analogues of Points and 
Units, t. 685, p. 461. 

Atomists, Greek, anticipated Dalton, t. 91, 
p. 54 ; Table 1, c. 1, t. 226, p. 163. 

Atonement, The Grand Reconciliation 
through Universology, Introduction, p. 
xxix. 

Attainment. See Bank. 

Attraction, repeats Appetology, Table 19, 
t. 352, p. 249 ; See Affinity, Passional 
Attraction ; Table 29, t. 394, p. 279 ; in 
Government, t. 994, p. 579 ; Pull, t. 622, p. 
439 ; Industrial ; See Industrial Attrac- 
tion. 

Aura, Feminine, of Nature and Woman, t. 
400, p. 282. 

Average, Mean Level, t. 566, p. 400 ; Let- 
ters), Ng, t. 567, p 401 ; t. 568, p. 402. 

Axes = Axiomata, Levels and Perpendicu- 
lars of the New Jerusalem, a. 54. t. 204, p. 
173; Cardinism and Ordinism of the 
Word, t. 1089, p. 624. 

Axiomata. See Axes, Axioms. 

Axioms, existence of, denied, a. 55, t. 204, p. 
173 ; Absolutoid View, by same— Poe, 
Mill ; practically they exist, do., p. 174. 



862 



DIGESTED INDEX OF THE 



B. 



Babylon, the Croat, meaning Mystery, to be 

utterly destroyed and removed, a. 4'j, t. 

l>. 171 ; characterized from now, a. 50, 

do., j.. ITS j mMIH the Whole Church of 
the Past, a. 51, do. ; and the former Oon- 
foaion * 'I* ii.ll Human Affairs, do. ; Infanta- 
lH'idal, do. ; Co-Matrix or Placenta, 
do. ; the plagued to full on her, a. 52, do., 
p. 173 ; an old and evil city, incoherent 
Humanity ; a woman ; an edifice, c. 2, t. 
, p. 323. 

Back, of the Body, Analogue of the Left, of 
the Absolute, and of the East, c. 5, t. 448, 
p. 319. 

Backbone of Language, Oral Speech, t. 807, 
p. 506 ; of Philosophy, — Comte ; bony il- 
lustration, c. 8, t. 503, p. 361. See Vertebral 
Column. 

Bacon, and Descartes, reconciliation of, c. 
8, t. 15, p. 13 ; doctrine derived from Aris- 
totle, t. 91, p. 55 ; his epoch not a part of 
the Larger Scientific Dispensation, c. 34,35, 
t. 136, p. 84. 

Baconian Method, limited, inapplicable to 
Co-Existences, — Mill, Buckle, Clancy, c. 
1-9, t. 321, pp. 228-233. See Inductive 
Method. 

Bain, Prof., defines Feeling ; Btates question 
of priority between it and Knowing, 2. 29, 
t. 136, p. 82 ; mentioned on p. 335. 

Balanced Vibbation, of Reason and Feel- 
ing, in the Final Order of Human Affairs, 
t. 302, p. 219; of Individuality and 
Unity, t. 303, do. ; t, 304, p. 220 ; of Faith 
and Skepticism, a. 13, t. 998, 999, p. 587. 
See Antithetical Reflexion. 

Balance of Character, t. 309, p. 223. 

Balconies of Edifice — Mammae, c. 2. 453, 
p. fttt. 

Ball. See Globe. 

Baptist, Catholic, Quaker, and Atheist will 
shake bands with each other, t. 1111, p. 
632. 

Base-Line. t. 560, p. 898 ; the Type of Limit, 
and Definition, t. 530, p. 410 ; of Analogic, 
t. 586, p. 414; First Power, t. 583, p. 417 ; 
Three Ofiices of, t. 591, p. 419. 

Bases, and Standards, Limbs, Diametrids, 
-', p. 321 ; Metaphysical and Mathe- 
matical = Quality and Quantity, t. 458, p. 
329. 

Basio Outline, when written, Introduction, 



p. vii ; phrase defined, Introduction, p. 
xxxvi. 

Basic Distribution^), of the Metaphysi- 
cians—Knowing, Feeling, Conation, • 

; it beoomea obvious that there must 
be one; most imply to all Spheres, t. 1ST, 
p. 98 ; that of Fourier, — Mathen. 
ter, Spirit ; Intelligence, the Body, tb 
sions, t. 138, p. 99 : the two compared, Tab. 9, 
t. 138, p. 99; Comte's Distribution,— Intel- 
ligence, Affection, Action, added, do.; Swe- 
denborg's, the Will, the Understanding, 
same brought into harmony with the pre- 
ceding, t. 139, do. ; Universological— Mat- 
ter, Mind, Movement, t. 25, p. 16. 

Basis. See Table 1, t. 15, p. 11; of New 
Science and Philosophy, t. 126, p. 71. See 
Ground. 

Basis- Philosophy, of Universology and In- 
tegraham, t. 4s5, p. 347 ; Completion of, t. 
4-7, p. 348. 

Basement. See Foundation; of House = Pel- 
vis, c. 2, t. 453, p. 322. 

Beard, of the Male, in relation with Throat, 
Keck, and Chest, c. 3, 10, t. 453, pp. 324, 
331 ; Meaning of, c. 5, t. 443, p. 3^' 
thers Vital Magnetisms; Minor, of Wo- 
man, c. 8, t. 453, p. 330. 

Beauty, c. 3, t. 43, p. 27 ; See Termino'< 
as between Man and Woman, c. 8, \. 
p. 329 ; represented by Trinism, t. 543, p. 
: corresponds with Art, t. 545, p. 389 ; 
Table No. 38, do. 

Beautiful, the, represented by Art, t. 545, 
p. 339 ; Table No. 38, do. See The True 
and The Good. 

Becoming, The, of fleraclitus, a. 31, t. 204, 
p. 160 ; defined, t. 384, p. 273 ; what the 
Analogue of, t. 385, do.; Analogue of 
Logic, Table 25, t. 3S7, p. 274. 

Beoettino, = Birth, Dentition, Puberty, c. 
4, t. 443, p. 319. 

Beginning, of Universal Development= Phi- 
losophy, t. 16, p. 11 ; of Orderly Progress 
in Human affairs, dreaded as the End of 
them, t. 186, p. 130 ; illustration of circle, 
t. 180, p. 129 ; of Multiplication Table, t. 
189, p. 133 ; Middle, and End, three terms 
of Indeterminate Numeration, {Determi- 
nate, First— Second— Third), t. 217, p. 155, 
and repeat the Three Propositions ofSyllo- 
gism, t. 580, p. 4lu ; t. 587, p. 416; in Im- 



BASIC OUTLINE OF UN/IVEPwSOLOGY. 



6^3 



plied Logic, t. 594, p. 420 ; Diagram No. 
27, do., p. 421 ; are terms of Progression 
or Career, t. 736, p. 474 ; c. 1, do., p. 475. 

Being, and Knowing, Parallelism of, a. 22, 
c. 32, t. 136, p. 92 ; and Not-Being, Parme- 
nides, a. 31, t. 204, p. 160 ; Table 1, c. 1, 
t. 226, p. 163 ; and Thought, Elementismus 
of, in Number and Form, c. 6, t. 503, p. 
359 ; Elaborismus of, in Pacts, do. ; dis- 
tributed with Number and Form, t. 506, 
p. 359; and Existence, Table No. 40, t. 
562 ; p. 393 ; Order of, t. 563, p. 399 ; Ana- 
logue of Instantiality, t. 665, p. 458 ; de- 
rived from the Logos, t. 747, 748, p. 480 ; 
Type of Organization of, is the same in all 
Spheres, t. 834, p. 517 ; t. 835, do. 

Belief, and Opinion, to give place to Knowl- 
edge, t. 1104, p. 629 ; importance of its 
being right, t. 1114, p. 633 ; every one will 
be recast, t. 1123, p. 638. 

Beneath. See Down. 

Berean, the, Theological Work of John H. 
Noyes, c. 4, t. 430, p. 301. 

Berkeley, Fichte, Mill, extinguish Matter, 
t. 113, p. 67 ; reckoned as a Constructive 
Idealist by Masson, a. 5, t. 366, p. 264. 
See Idealism of. 

" Betweenity," Introduction, p. xiv. 

Bible, Idolatry of, t. 582, p. 412. 

Bi-compound, Relations of Positive and Ne- 
gative, t. 802, p. 501. 

Bi-cuspids, c. 7, t. 503, p. 360. 

Bi&-endians, and Little-endians, t. 991, p. 
577. 

Bi-furcation of the Concrete, t. 477, p. 342 ; 
the Abstract, t. 479, p. 343 ; tendency to, 
in Trinismus or Art, c. 39, t. 503, p. 375 ; 
of Duism, t. 540, p. 386; of Duism and of 
Trinism, t. 641, p. 450; Transition to Tri- 
grade Scale, t. 642, p. 450. 

Bl-LATERAL EQUATION, OF BODY, t. 462, p. 

333. 

Bi-lateral Symmetrt, of Body, the Analogue 
of Algebra, t. 452, p. 320 ; Hemispheres ; 
Side-Halves of Human Body, t. 322, p. 
228; Sexes in Society, t. 323, p. 229; Bride- 
groom and Bride, t. 324, do. ; of Object, 
Human Body, etc., t. 481, p. 343 ; c. 7, t. 
503, p. 359. 

Biology, definition, derivation, and abuses 
of, c. 2, t. 5, p. 4; in Scale with Monan- 
thropoloory and Sociology, do. ; Subdivi- 
sions of, into Macro-Physiology and Psy- 
chology, c. 3, t. 5, p. 5; Typical Table 
(Table No. 7), t. 40, p. 23 ; Notation of, t. 



302, p. 218 ; corresponds with Vegetative 
and Animal Physiological Systems, t. 453, p. 
322; t. 967, p. 570; Eank of, t. 999, p. 
582 ; a. 2, do. ; and Psychology, t. 1090, p. 
626. 

Birth, of Humanity, New, a. 51, t. 204, p. 
172; New, see Regeneration ; and Deatn, 
relation of, to Spirit- World, t. 404, p. 283 ; 
Physiological, Analogue of the Grand So- 
cial Birth, t. 434, p. 306 ; the Hour of, is 
now in the World, do., do. ; Begetting, 
Dentition, Puberty, c. 4, t. 448, p. 318. 

Bi-trinacria, Limbs of the World, a. 9, c 
32, t. 136, p. 8S ; t. 596, p. 421. 

Blade, c. 2, t. 448, p. 317 ; t. 468, p. 337. 

Blank Space, Analogue of Nothing, t. 551, 
p. 392; contrasted with Thing, Planet, 
Earth, = Nothing and Something, t. 647, 
648, pp. 452, 453 ; as Interstices, t. 652, p. 
453 ; Air, Breath, Air-cells of Lungs, do. ; 
Zeros, in Number, do. ; true Numeral Ana- 
logue of, t. 653, p. 454; contrasted with 
Planet in different ways, Diagram No. 44, 
do., p. 455. 

Blood, represented by Heart, t. 95, p. 58 ; 
Circulation of, see Circulation ; Plasmas, 
Substance, c. 7, t. 143, p. 103. 

Blood, Benjamin, 1. 1098, p. 627, t. 1107, p. 
630. 

Blossoms, Annuals, etc., Evolution and Ee- 
Involution, t. 639, p. 449. 

Blunders, the two Standard ones, of Philos- 
ophy, a. 16, t. 267, p. 207. 

Bo, Alwatoni, (Fr. Beau), t. 573, p. 406. 

Body, Human, Analogue of Body Corporate 
or Society, t. 42, p. 25 ; Corporate, Domain 
of the Science of Sociology, do., do. ; dis- 
tribution of, into Head, Heart, and Hand, 
do., do. ; Human, echoes to Astronomy, t. 
274, p. 200; see Totality of the Body; 
Human, Analogues in, of Generalogical 
Principles, t. 455, p. 325 ; purely Abstract, 
Analogue of Analytical and Transcenden- 
tal Generalizations, Typical Plans, Tvpe- 
Forms, do. ; in respect to Form, t. 573, p. 
406 ; Limbs and Members of, Convergent 
Individuality, t. 760, p. 484; one's own 
objective, t. 873, p. 529. 

Bodies, t. 819, p. 512; Suns, Planets, 
Worlds, t, 820, do. ; Earth and Sun, do. 

Body and Bodies, coincidence of with Na- 
ture, t. 764, p. 486. 

Boehmen, Fourier, Davis, mentioned, c. 26, 
t. 508, p. 368. 

Bone-Distribution of the Human Hand, t. 



654 



DIGESTED INDEX OP THE 



Phy- 

m« Pelvis ; Number of, 
md Pelvis, t. I B; ofHead, 

. the Frame-work of the 
p. 608 ; Nam d ■.. do. 

They will have been opened, t. 1128, 
p. 

t. 136, p. 88. 

-\ : Structure and 

■luutie CIlMffliflntifm in, — Gray, t. 490, 

i'. 

Eowels, of Compassion, = internal Func- 

i.ou; sentiments, feelings, emotions; a. 3, 

t. 49, p. 86 ; or Interior of the Unit, t. 471, 

Boxnre, Scientific, as an illustration, c. 6, t. 

. p. LOS, 
Boyle, Prof. Augustus French, his Intro- 
ductory Paper, Introduction, pp. xxxiv- 
xxxvi ; of Pantarchal University; drill by, 
on Explosive Utterance of Sounds (Phonet- 
ics) ; characterized as an Educationist ; 
author's indebtedness to, mentally, c. 1, t. 
484, p. 346. 
Bhaiim. See Ilindoo Philosophy ; not to be 
confounded with Brahma, c. 1, t. 89, p. 52. 
PRAiiiiA, Hindoo, t. 89, p. 52; Emerson's 

poem, p. 53. 
Beahmixical Ego. Hatching of, t. 991, p. 578. 
Braix, and Head, Analogue of Heaven, t. 
4 '-, p. 235 ; Hemispheres of. Male and Fe- 
male, cl, t. 435, p. 309 ; Gray Matter of, t. 
1 178, p. 688 ; and hence, related to Psychol- 
ogy, t. 1080, p. 623. 
Eraxciiiness of Limbs, and Mass of Trunk, 
equal Calculus, t. 468, p. 880; of the Tree ; 
Linear, t. 607, p. 429 ; relates to Geometry, 
do., t. 688, p. 441; vegetable, t. 888, p. 
586. 
Bp.EADTn. Dimension of, 1021, p. 593 ; Male 
and Female, Diagram No. 76, t. 1023, p. 
696 : t. 1088, p. 59S. 
Brkath. = Spirit, c. 8, t. 9 : p. 8 ; and Air, 
J, p. 59; Symbol of Spirit and Move- 
ment, c 1-7, 1. 143, p. 108-108 ; Vocalized = 
Vowel Sounds, t. 483, p. 345. 



Bricklayer, the, his method, Introduction, 

p. w\ ; t. 1068, p. 818. 
Bride, the, of the Lord, a Glorified Human 

Society, t. 871, p. <">7l. 
Bbidmboom urn Bride, repeat Hemispheres 

of Globe, uud Side-Halve^ of Individual 

Human Body, t. 324, p. 888; the Social 
Monad, do. 

Brisbane, Albert, notice of, t. 1108, p. 630. 

Broken Lines, the Analogue of Indetermi- 
nate Form, t. 509, p. 305 ; Diagram No. 
8, t. 861, p. 510. 

Brow, t. 86, p. 5S ; see Head. 

Brute Force, of the Intellect ; see Muscular 
>ol. 

Buchanan. Phrenologist, t. 888, 935, 937, 940, 
pn. 557-880 ; the Discoverer of Psychome- 
try, Psycho-Necrology, and Mononthropo- 
logy, t. 944, p. 560; his method still empir- 
ical, like that of Gall, t. 945, p. 561 ; his 
Barcognomy, t. 860, p. 568. 

Buckle, affirms that we as yet know nothing, 
Introduction, p. xii ; a Muscular Thinker, 
a. 32, t. 267, p. 211 ; cited on Facts and 
Laws, t. 495, p. 354; makes Skepticism the 
Element of Progress, a. 11, t. 993, 999, p. 
587 ; on Induction and Deduction, c. 12, 
13, t. 1012, p. 596, 597 ; what he undertook 
to do, how he failed, c 14, do., p. 598 ; be- 
came aware of his failure, c. 15, do. ; his 
eloquent lament over disappointed hopes, 
c. 16, do. ; forebodings of disappointment 
for others, even after success, do. ; these 
would have been modified by a knowledge 
of the true method, c. 17, do., p. 801. 
Bud, of Tree, repeats Point and Germ, t. 

1084, p. 617. 
Build (German Bau) of the Universe ; by 
Kcflects and Types of what is in the Mind, t. 
794, p. 498 ; Shape of Planet repeats that 
of Entire Universe, t. 795, p. 499. 
Builder, and Architect, illustrations from, 

Introduction, p. xxxv. 
Bu;:ke, (Luke J Geology and Mythology, In- 
troduction, p. xxxiii ; his Mythonomy, Pri- 
mary, Secondary, and Tertiary Myths, c. 7, 
t. 808, p. 546. 
Butchers, division of Body, t. 482, p. 344. 



Calculus, the Transcendental, relates to the 

one of Number, e.1, L888, p. 177; 

a branch of Analysis, t. 880, do.; Differ- 

.! and Integral, Clef of, t. 881, p. 806; 

its splitting, do. ; of Variations, do. ; Dif- 



ferential and Integral ; Analogue of Dialec- 
tic of The Parts and The Whole, t. 389, p. 
176 : t. 880, p. 27» , > ; Table 27, do; of Va- 
riations, do., of Dialectic of Station and 
Motion, do. ; Differential and Integral = 



BASIC OUTLINE OF UNIVEKSOLOGY. 



6ou 



Branchiness of Limbs, and Mass of Body, 
t. 452, p. 320 ; of Variations with Supple- 
ness of Body, do. See Diagram, No. 40, t. 
610, p. 432. 
Calculated Fobm. See Mathematical Form. 
Calculation, Number by, t. 508, p. 362. 
Calisthenics, related to the Mechanismus, a. 

3, t. 42, p. 25. 
Canon of Criticism, on our Thinking, in 
comparison of Spheres, of Language, and 
the Universe, c. 6, t. 144, 145, p. 100. How 
' ignored, t. 478, p. 342 ; on System of Truth, 
c. 1, t. 494, p. 353 ; in Evolution of Num- 
ber ; in Number and Form, c. 1, t. 494, p. 
354; without such no real Discovery of 
Universology, c. 2, do. ; in Domain of Form, 
t. 506, p. 359 ; on all Distribution is the 
Orderly Evolution of Cardinal Numeration, 
t. 642, p. 450 ; Kant and Hegel without one, 
t. 717, p. 470. 
Capital, and Pedistal, t. 1025, p. 597. 
Capitals, Italics, etc., use of justified, c. 2, t. 

3, p. 2. 
Cardinal, and Ordinal Numbers, relations 
between illustrate Scientific or Exact Ana- 
logy, t. 155-158, pp. 113-116; Cardinal 
Numbers — hinge-like — the principal Do- 
main of Number; One, Two, Three, 
Heads of, t. 213, 214, pp. 152, 153 ; Con- 
trasted with First, Second, Third, of the 
Ordiuals, t. 214, do. ; Analogues of, t. 845, 
846, p. 521. 
Cardinal Number, — Series, Belations of, in 
distribution of Number, c. 235, p. 182; 
Perpendicular, t. 236, p. 183 ; Analogue of 
Statism, t. 238, p. 184; Evolution of series 
of, Canon of Criticism on all Distribution, 
t. 478, p. 342 ; = existence, solidarity, Table 
No. 42, t. 683, p. 461. 
Cardinal Numbers, their Scientific supre- 
macy over the Ordinals, t. 214, p. 154. 
Cardinal Numeration, the Orderly Evolu- 
tion of, the Canon of Criticism on all Dis- 
tribution, t. 642, p. 450 ; Groups in, t. 658, 
p. 457; Space-like, Statoid, t. 660, do.; 
Analogue of Universe at rest, solidified in 
Space, t. 662, do. ; of Creation, hinging on 
Divinity, t. 668, p. 458 ; t. 670, do.; Dia- 
gram do. 45, do., p. 459 ; t. 671, do. ; t. 
676, p. 460. 

Cardinal Points, the Four, t. 1089, p. 624. 

Cardinality, and Ordinality, contrasted, t. 
736, p. 475, c. 1-8, do. ; furnishes the Law of 
Careers, do. ; related to Cardinal Points in 
Space, The Basis of Speculative Science, c . 



4-8, t. 736, p. 476; Unismal, c. 1, t. 895, p. 
538. 
Cardination, t. 856, p. 523 ; t. 865, p. 526. 
Cardinism, and Ordinism, t. 740, p. 477 ; see 
Cardinality and Ordinality ; how differ 
from Duism and Unism, t. 749, p. 480 ; of 
the world, t. 1089, p. 624. 
Cardinismus, Special, t. 292, p. 214 ; Head, t. 
671, p. 459 ; t. 741, p. 477 ; see Cardinality ; 
Supremacy of, t. 741, p. 477 ; the Anthro- 
poid such, t. 892, p. 536 ; of Number and 
of Human Body, t. 894-896 ; pp. 538, 539 ; 
Diagrams Nos. 62, 63, pp. 538, 539. 
Cabdinology, t. 283, p. 208. 
Careers, Notation of, t. 283, p. 208 ; Doc- 
trine of, = Actionology, relates to Theolo- 
gy, Table 18, t. 347, p. 245 ; Dynamism of, 
Table 19, t. 352, p. 249 ; Mechanism, Meth- 
od, Drift, Movement, t. 621, p. 437 ; Law 
of, Ordinal Mathematics, t. 736, p. 475, 1-8, 
do. 
Carpenter, Dr., t. 62, p. 39 ; the, Nature, t. 

1050, p. 611. 
Caupentry. See Organization. 
Caryatides, Diagram No. 76, 1. 1023, p. 596; 

t. 1025, p. 597. 
Catalogic, " formal," school or syllogistic 
Logic, definition and derivation of, con- 
trasted with Analogic, Table 1, 1. 15, p. 11 ; 
c. 7, do. ; Analogue of "The Becoming, 1 ' 
in Philosophy, t. 385, p. 273 ; Table 25, 
t. 387, p. 274. 
Catalogical Methods, Three, in Science, Form 
Analogues of, t. 583, p. 413 ; t. 622, p. 438. 
Catalogicismus, the, place of, in scale, t. 619, 

p. 436. 
Categories, Logical Origins of Thought, a. 
23, c. 32, t. 136, p. 92 ; of Being, Elements, 
Table 11, t. 145, p. 105 ; of Kant, only so 
of the Understanding, not of Nature, 1. 167, 
p. 121 ; of Universology, both do., p. 122 ; 
Natural,Domain of Comte's Seven Sciences, 
t. 451, p. 319 ; Analogies of with Parts of 
the Human Body, t. 452, p. 319 ; of Nature, 
7— Comte, t. 456, p. 327 ; of Kant— Univer- 
sal Principles of Mind ; Cut of Body at 
Median Line and Girdle, t. 457, p. 328. 
Categorical Form. See Logical Form. 
Catena. See Chain. 
Catherine, of Eussia. c. 1, t. 803, p. 503. 
Catholic, Baptist, Quaker and Atheist will 
shake hands with each other, t. 1111, p. 
632; some men such by organization, t. 
1112, p. 632. 
Catholicism contrasted with Protestantism, 



GjC 



DIGESTED INDEX TO TUE 



with Islaruism, t. 189, p. ft; lamia 
8, u 136, p. 77 ; and Protestantism, Recon- 
ciliation of 1 

:«urch. 
Cathuli iiy. See Ken Qrtacliofoy. 

BOLM I iiiiMi. the Old, a. 51, t. 104, p. 

178 . - i. (.. 178; the 

, how it reoOQ nolici- 

. the Broad High and 

Deep Chureh, do.; ulJ, Somas, t>hould 
adopt DniverBologial exposition, do., do., 
ring Steui oi' Unity, in L'uris- 
tendom, do., du., do. 

Cai - - First, allied with Number One, 

t. 117. p. SS : and End, contrasted, Table 1, 
e. 1. . 1G3. 

Causes, to Effects, Analogy of, Tendcntial, c. 
84, t. 60S, p. 867; Unite Intellects so, of 
Time and Space, c. 19, t. 503, p. 364 ; world 
of, represented by the Foetus, t. 705, p. 
466; Natural bduw, Logical a&oea, t. 956, 
p. 565; Skall and Pelvis, t. 959, 960, p. 
667 ; t. 961, p. 563. 

Caveats, t. 864, p. 542. 

Cell, wall of, Cell as Atom, t. 829, p. 515 ; 
Primitive, Constitution of, same as of a 
Man, do. do.; Diagram No. 55, t. 830, p. 516. 

Cellars. Bee Foundation. 

Celestial Heavens t. 801, p. 218. 

Celestial Abode, The, of the Human Race, 
t. 484, l . 

Celestlvl City, t. 1028, p. 599 ; see New 
Jerusalem. 

Celestial Boras, of "The Word,'' c. 1, t. 
42" ; P . S84; a 86, t. 503, p. 84 

Centering Point, over Head ; see Zenith. 

Central Undeveloped Unitt, of Old Ca- 
thoi;.->m. t. 1128, p. 639. 

Centralizing Tendency = Convergent In- 
dividuality, t. 46, p. 29. 

Centre of Unity, of the Circle of Be- 
ing, Analogue of the Discovery of the 
Unitary Law, t. lso, p. 129 : when reach- 
ed end of Progress of that Kind, 1 181, 
do.; Progress then reversed, t. 188, do.; 
every Science has striven for, t. 
do. ; Common Bond of all of them, do. ; 
fixed, of Intellectual Conceptions 1. 186, p. 
of Knowledge, c. 52, t. 886, p. 173 ; 
m of. Governing or Reigning; 
- with Top or Height, c. 6, t. 881, 
p. 181; Etymology of, t. 4 U; of 

Space, of (3rd p. 888; and circum- 

ference, t. 822, p. 513 ; see Point. 



tkihgal Fobck, Push, Divergency, t. 

( i.>ti:ii'ktal Force, Pull, Convergency, t. 
688, p. i 

mo-roam nalitt of Observer, on Earth- 
Plane, t. 656, p. i 

Csmtobt, the, to eome. Ineinienoj of the 
New Life, L 4C4, p. I 

Cei'iialization, the universal effort of 
. a. 1, do. 

Chain, Logieal, t. 678, p. A 

( halaza. type of Inspiration, t. 1001, p. E 
t. 1061, p. 617. 

Chalybavs, his account of Hegel, c. 1, t. 93, 
p. 55 ; t. 167, p. 121 ; t. 168, p. 122 ; 1. 178, 
p. I 

Chaos, Negative, of Hindoo Philosophy, t. 88, 
p. 51 ; Positive of the Greek.-, t. 80, p. 54; 
and Organisms = Crude and Subdued 
Nature, t. 611, p. 869; of Limitation, Bro- 
ken and Confined Lines, t. 815, p. 510. 

Chaotic, Number and Form, t. 509, p. 364; 
t. 529, p. 382. 

Change, Eventuation, Analogue of Time, t. 
665, p. 458. 

Change of Base, mentally, in Univereology, 
difficulty of, t. 886, p. 51 5. 

"Changes of >tate,'' and " Variations of 
Form," — Swedenborg, c. 30, 33, t. 503, p. 
37"; c. 34. do., p. 373. 

Character, two Grand Bisos of; Simple 
Goodness, and Wisdom, t. ; and 

Function, Opposite, t. 719, p. 471 ; and 
Sentiment. The True Religion for This Age 
and the Future, t. 1117, p. 635. 

Charsc, means of Government, t. 994, p. 579; 
in do., Highest of the Grand Arts, do. ; 
Mutual of the Sexes, Complexity in, a. 1, c. 
1. t. 1119, p. 636 ; see Harmony. 

Chemical Illustration, by Young, t. 175, p. 
126. 

Chemistry, Typical Science of Abstract-Con- 
eretology, t. 272, p. 199 ; place of in Scale, 
Table 15, (Fund. Ex.). t. •_: ; De- 

terminate and Indeterminate Departments, 
t. 888, p. 887 ; Analogue of Affinity, t. 391, 
p. 277 ; Table 88, t. 393, p. 27 nee of 

Substance, Compared with I 
do.; Table 29, t. 394, p. 279; allied with 
Substance, apart from Form, t. 453, p. 322 ; 
Science of Substance, echoes to Absoluto- 
ry, t. 468, p. 887 ; and Electricity, Posi- 
tive and Negative Relations in, t. S02, 804, 
pn. " 

Chewing - Chopping of Logic, a. 23, c 32, t. 



BASIC OUTLINE OF UNIVEKSOLOGY. 



657 



136, p. 92; later than sucking, a. 24, do. 
See Mastication and Eating. 

Chick, from Egg, Analogues of, Linguistic, 
etc., t. 554, p. 394 ; and Brood, t. 988, p. 576. 

Chicken and Egg, which first, c. 31, t. 136, 
p. 82 ; 32-111, do., p. 83 ; c. 35, t. 503, p. 
374. 

Chief, Military, a Pivot of Social Organi- 
zation, t. 762, p. 485. 

Child, how born ; Man erect, t. 884, p. 533. 

Child, repeats Head, Ecetus, Egg, etc., t. 
975, p. 572. 

" Children, Little." See " Little Children." 

Childhood. See Infantism. 

Chinese Philosophy, Primitive do., of Line 
or Limit, allied with Hegel, (Line or Li- 
mit), c. 1, 2, t. 90, p. 54; c. 1, t. 120, p. 
70 ; see Confucius. 

Cholera and Smallpox teach Sociology, t. 
981, p. 574. 

Chords, t. 948, p. 562; t. 950, 951, p. 563; 
of Arcs, t. 585, p. 414. 

Christ; see Second Coming of ; his mission, 
to lead in the Spiritual Dispensation of 
Human Affairs, and the Spiritual Eegene- 
ration of Mankind, a. 48, t. 204, p. 170 ; his 
Doctrine Personal, Arbitrismal, do. ; he 
declines to attempt to communicate the 
Higher Truth to that Age, do. ; personifies 
it as One to come after, do., p. 171 ; his 
doctrine preparatory first, a. 49, do. ; his 
strength of figurative speech defended, c. 2, 
t. 414, p. 290 ; as Lord, and the Church, t. 
803, p. 502 ; his words about the Temple, t. 
957, p. 566 ; made no manifestation of Scien- 
tific Knowledge, a. 6, t. 998, 999, p. 584. 

Christians, better, who have been infidels, 
c. 1, t. 84, p. 47. 

Christianism, (antty), progressiveness of, 
in doctrine of the Trinity, denying the Ab- 
solutism of Unity in God himself; So- 
cinianism or Unitarianism exceptional, t. 
129, p. 73 ; Element of tenderness in, t. 
131, p. 74. 

Christianity, claims only to be provisional, 
t. 75, p. 43, c. 1, on do. ; not so broad as 
Hindooism, more vital or intense, t. 991; p. 
578. 

Chromatic Scale, t. 948, p. 562. 

Chronology, the basis of History, Vander 
Weyde, t. 336, p. 239. 

Chung, Chinese for Middle-Ordinality, c. 
4^8, t. 736, p. 476. 

Church, the, preserves worship, t. 22, p. 
15; the, must not assume to dictate to 



God, t. 77, p. 44 ; should not again re- 
ject the truth because it comes out of 
Nazareth, t. 78, do. ; may not have fully 
understood God's providences, do. ; t. 311, p. 
224 ; t. 312, p. 225 expectations of the 
Millennium in, t. 431, p. 300 ; Mediatorial, 
the New Catholic, t. 432, p. 305; see 
Mother Church ; The, see Lord ; Eemi- 
noid, t. 803, p. 503 ; Priesthood and Me- 
taphysicians — Positivists, a. 5, t. 998-999, 
p. 583. 

Circle, with its Centre, Circumference and 
Kadii, illustrative of Induction and De- 
duction, t. 180, p. 129 ; t. 188, p. 131 ; Dia- 
gram No. 4, do., p. 132 ; Terminal Conver- 
sion applies to, c. 1, 1. 187, do. ; Quadrature 
of impossible; type of Unity, t. 517, p. 
377 ; trom Expanded Point, t. 547, p. 390 ; 
Arcs of, do. ; enclosing Space, t. 551, p. 392 ; 
the, Analogy of in Logic, t. 594, p. 420 ; 
proper Diagram to represent a Globe or 
Disk ; why, t. 821, p. 512 ; Contracted to a 
Centre = Primitive Atom, t. 822, p. 513 ; 
t. 824, p. 514 ; Hieroglyph of the Universe, 
World, Orb, t. 826, p. 514; Centre of 
Standpoint of Observer, t. 827, do. ; Poeti- 
cal Symbolism of, Spenser, a. 1, c. 1, 
t. 903, p. 547; Surface = Speculation, t. 
1004, p. 584. 

Circlism. See Surfacism. 

Circular Career, of Evolution and Eein- 
volution of Forms, t. 639, p. 449. 

Circular Surface, Second Power of Eotun- 
dity, t. 915, p. 548. 

Circulation of the blood, allied with the 
Heart, and with Physiological Function, a. 
2, t. 42, p. 25. 

Circumference, and Centre, t. 822, p. 513 ; 
see Point ; t. 823, do. 

City. See Holy City; see New Jerusalem, 
Babylon ; New Jerusalem, a single com- 
plex edifice, c. 2, t. 453, p. 323. 

Civilization, of Europe and Asia respectively 
incompatible, Wrouski, c. 6, t. 448, p. 320 ; 
neither competent to achieve more, do. 

Claim. See Discovery. 

Claims, of " Positivists" and " Perfectionists" 
compared, a. 6, t. 998, 999, p. 584. 

Clancy, Professor M. A., his rank of priority 
among the members of the Working Uni- 
versity, Introduction, p. vii ; his Introduc- 
tory paper, do., pp. ix-xx ; Supplementary, 
do., pp. xxxviii-xxxix ; on Buckle and Mill, 
c. 1-9, t. 321, p. 228-234; cited upon Kim- 
ball, c. 2, t. 736, p. 475. 



6j8 



DIGESTED INDEX OF THE 



Clai Detractive Idealist, Ufarmmj 

oorda with Thought contrasted with 

. 11, a. 40, t. 804, p. 166, 
(lassls, in Classification— Gray, t. 400, p. 
gy, t, 498, p. 851. 

Clas.-u nwnox and Generalisation, Attend- 

. is the lli- 

determiniamaa of the Scientismos, do. ; of 
the Sciences, Vender Weyde'e, t. 886, 886, 
• ; of the Seienoati ; see Bpenoerian 
Distribution ; Distribution; Whole System 
of, Gray, t. 4'. , '>, pp. bov ; reproduced among 
the Scieno b themselves herein, do. 

Classiology, plan of in Scale, Tablo 15, 
(Fund. Ex. i, t. 878, p. 204; Three Stories 
ci' Elevation, t. 285, p. 809 ; t. 359, p. 856 ; 
echoes to Elaborate Ooamical Conceptions ; 
distributed, Table 89, t.3 ( .»4, p. 279; echoes 
to Classes in Classification, t. 402, p. 351 ; a 
branch of Coneretology, t. 627, p. 440 : dis- 
triboted (Tellurology, Meteorology, Ora- 
Dokgy), t. 634, p. 445; Diagram No. 
4", do. 

Clean-Cut Analysis. See Radical Ana- 
lysis 

Clear Form. See Analogical Form. 

Cleavage, first, of the .Body into Halves, 
e:e., t. 404, p. 334. 

Clef. See Notation, and The Tables gener- 
ally of the 4th Chapter; or Signature of the 
New Exact Series of Ideas, Universologieal, 
1; 2. t. 125, p. 71; 1 ; 0, Metaphysical, 
vague, t. 165, p. 120; 1; 2, Scientoid, 
exact; expounded, do. ; t. 232, p. 17o : t. 
233, p. 181 ; t. 257, p. 192 ; t. 260, p. 193; 
t. 268, 269, p. 195; t. 342, 343, p. 
848. 

Clefs, exhibited, in Crucial PcnEMA, ex- 
plained, t. 239, 247, pp. 185-18S ; 1, 2, 3, as 
Clefs, t. 271-278, pp. 19S-204 ; t. 281, p. 
206; of Careers, t. 283, p. 208; of Stages 
or Stories, t. 288, 289, p. 212; General of 
the whole Scientific Domain, t. 289-320, 
pp. 212-227 ; of the Indeterminate Do- 
main, t. 332, 333, p. 237; of Grand De- 
partments of Knowledge and of Concveto- 
•v, t. 330, p. 241 ; of Echoeophio Sub- 
jce'.ivity, t. 840, 341, p. 242 ; of Theology, 
t. 344, do., t. 34S, p. 246 ; of Specul< 
t. 31.-, p. 243; t. 854, 3. r .r>, pp. 849, 
of Philosophy and Eehoeophy compared ; 

Nihilism and Pantheism, t. 366, 308, pp. 
861, 868; Hegelian, t. 373, p. 207 ; of Dia- 
lectic and Sciento-Philosophy, t. 374, p. 



868 ; Pneumatologieal, t. 428-480, pp. 298, 
899; of Ontologies! Faith, t. 430, p. 809; 
double Form of, t. 440, p. 312 ; of Natural 
Philosophy, t.44l, do.; blending, t. 442, p. 
313, of the Absolute, the Infinite, the 

Ecstatic, t. 44S, p. 310; of Seiento-l'hiloso- 

phy, t. 471-477, p. 33S-G42; of Logical, 

Analogical, and l'untological Orders, t. 619, 
p. 436. 

Climacteric, Transition, in Human Affaire, 
c. 4, t. 44S, p. 319. 

Coccyx. See Pelvis. 

Cock, and Hen, t. 988, p. 576 ; Figures of, 
Egg-Form, Diagram No. 74, t. 990, p. 577 ; 
his method in love, t. 1068, p, 610. 

Co-existences, in Spaee, Table 10, t. 144, p. 
104; contrasted with Suecessivity, t. 241, 
p. 186 ; = Side-by-Side-ness, and Analo- 
gic, t. 321, p. 228 ; Clancy, Mill, Buckle, 
c. 1-9, t. 321, pp. 228-234. 

Coherence and Iruoherenct of Society, t. 842, 
p. 519. 

Coincidence, = Kepetitive Analogy, c. 12, t. 
503, p. 363 ; c. 24, do., p. 367. 

Coition, Analogy of with, Throat and Neck, 
Eating, Speaking, and Hearing, t. 448, 
p. 317 ; of Science with Beligiophiloso- 
phism, c. 2, t. 448, p. 317; Progeny of, c. ' 
4, do., p. 318; Analogue of Movement or 
Art, c. 5, t. 453, p. 

Coldness = Repulsion, t. 391, p. 277. 

Coleridge, Thesis, Synthesis, etc. ; Gram- 
mar; Theology, c 1-3, t. 880, p. 871. 

Colineation, and Delineation, Dialectic of, 
t. biS, p. 274 ; Analogue of Geometry, 
Table 26, p. 275. 

Collection and Distribution, c. 2, t. 15, 
p. 11. 

Collective Mass. Society, t. 311, p. 224. 

Collective Humanity, t. 433, p. 

Collectivity; The Collective Interests of 
Humanity; see Convergent Individuality; 
t. 51, p. 32. 

Colon, in Clef-notation, t. 203, p. 215. 

Color, in Diagram! belongs to Art rather 
than Science, t. l _'7">, p. 201 ; Phrenological 
Organ of, t. 035, p. 558. 

Coloring, compared with Drawing — Iiuskin, 
t. 494, p. 

Columns. Pillars, Caryatides, Diagram No. 
76, t. LOSS, ] . 596; t. 1025, p. 597. 

Commentary, and Annotation, what, Intro- 
duction, pp. viii, ix. 

Coming, Second of Christ ; see Second Com- 
ing ; Final, sec do. 



BASIC OUTLINE OF TTNIVEKSOLOGY. 



659 



Commingling of Analogies in the Higher 
Spheres, c. S3, t. 136, p. 84. 

Common Consciousness, the Religious In- 
stinctual Basis, t. 21, p. 15. 

Common Sense Philosophy, a. 13, c. 32, t. 
136, p. 90. 

Common Unity of all Systems of Philosophy, 
through Integralism, t. 464, p. 335. 

Comparative Degree, of Adjective, Scien- 
tism, t, 551, 554, pp. 392, 394. 

Comparative Pathology, Exact Scientific 
Analogy between the Individual and So- 
ciety, t. 981-985, pp. 573-575 ; a. 1, t. 985, 
p. 575. 

Comparative Science, t. 476, p. 341 ; see 
Comparology. 

Comparison, essence of Thought, basis of 
Reason as contrasted with Sensation, a. 37, 
t. 204, p. 165 ; a. 38, do., p. 166 ; Etymo- 
logy and importance of, t. 551, p. 393. 

Comparology, introduced and defined, t. 
403, p. 282 ; related to Line(s), do. ; = 
Transcendentalism, do., p. 283 ; = Sciento- 
Science-and -Philosophy, illustrated from 
Music, (Do, Re, etc., of each Octave), c.l, t. 
473, p. 339 ; t. 478, pp. 342. 343 ; world ex- 
plained from the Idea, and the Idea from 
the world, t. 1000, p. 582 ; of Morphology, 
and in respect to Universology, t. 930, p. 
556 ; of Pathology, t. 984, p. 575. 

Compass, (Dividers, Calipers), Circle, t. 905, 
p. 542 ; Free Masonry do. 

Compatibility, of Temperaments, Powell, t. 
391, p. 277. 

Completeness, symbolized by Seven (7) ; 
Why, e. 10, 11, % 503, p. 362. 

Complex Unity (Eeligious) in the place of 
simple and Direct Unity, Introduction 
(Note), p. viii; of Unity and Individuality, 
t. 304, p. 220. 

Complex Truths, involve opposite Falsities, 
a. 31, t. 267, p. 220. 

Complexity, the Law of all Being, t. 412, p. 
288 ; of Truth, inherent and normal, c. 9, t. 
430, p. 303 ; Degrees of, in Form, t, 586, p. 
416 ; General and Special, do. ; t. 5S7, do. ; 
t. 588, p. 417 ; t. 599, p. 423 ; Increasing, 
Scales of, in Universal Distribution ; re- 
gulated by the Evolution of the Cardinal 
Numeration from One to Two ; from Two 
to Three, etc., t. 642, p. 450 ; Table No. 41, 
do. ; Singulism and Pluralism ; One and 
Two ; Nature and Science ; t. 764, p. 486 ; 
of Positivity and Negativity, t. 802-805, pp. 
500-504; 4-fold, t. 802; 8-fold, t. 805; of 



the Combination of Principles illustrated in 
the Case of Man and Woman, c. 1, t. 1119, 
p. 636. 

Composite Constitution of all Things ; Mat- 
ter and Spirit, c. 1, t. 614, p. 434. 

Composite Form ; Analogue of Art, t. 516, p. 
376; t. 554, p. 394; the True Concrete, t. 
573 ; p. 406 ; t. 575, do. ; Diagram No. 22, 
p. 407. 

Composite Integrality, of Society, from Con- 
vergent and Divergent Individuality, t. 46, 
p. 30 ; t. 47, do. 

Composite Unity, of Individuality and Order, 
t. 303, p. 219 ; in Variety of the Opinions 
of Mankind, from Universology and In- 
tegration, t. 1123, pp. 638, 639. 

Composition and Decomposition; Dialectic 
of, t. 388, p. 274 ; Analogue of Mathemati- 
cal Analysis, Table 26, do., p. 275 ; distri- 
buted, t. 389, p. 275; in Art, combines 
Figure and Direction, t. 1086, p. 624 ; Tri- 
angular Type of, t. 1088, p. 624; Tran- 
sition from to Arto-Philosophy, t. 1090, p. 
625. 

Compositions, All Art Figures so, how, t. 
514, p. 373. 

Composity, of Mineral and Vegetable in Ani- 
mal, etc., t. 1068, p. 618. 

Compound Form. See Composite Form. 

Compressibility, of Matter, t. 652, p. 453. 

Compulsion, repeats Arbitrismology, Table 
19, t. 352, p. 249. 

Comte, Auguste, guards himself against the 
Utopian supposition that he claims to have 
established the Unity of Law, Introduction, 
p. xxi; his Law of Three Degrees, do., p. 
xxxiii ; furnishes the technical term Conti- 
nuity, c. 3, t. 9, p...7_; founder of " Positiv- 
ism," c. 2, 1. 12, p.9j of "Positive Philoso- 
phy,'' and "Positive Religion;" the Bacon 
of the 19th century; adopts his grand 
scale of mind from the Metaphysicians, 
and adapts it to Society, t. 35, p. 20 ; de- 
spairs of Unity of Law, c. 8, 1. 15, p. 12_; 
his labors defined, t. 36, p. 20 ; not radical, 
a. 2, do., p. 21j charge against, of Material- 
ism, a. 3, do. ; gives le Grand Etre = the 
Universal True Human World as the object 
of worship, in the place of God, a. 3, t. 36, p. 
22 ; t. 55, p. 34; his Philosophy compared 
with Universology, Table 7 (Typical Table), 
t. 40, p. 23 ; a representative name, c. 1, t. 40, 
p. 24; makes Psychology a branch of Bi- 
ologv, c. 3, t. 40, p. 24 ; his fundamental dis- 
tribution of Society into Intelligence, Affec- 



GGO 



DIGESTED INDEX OF THE 



Hon and Action, t. 42, p. 26 ; follows the Met- 
aphysicians, t. 44, . -tribution 
of Society PI r Naturaroid, 
generalised, discnrsWe, t. 46, p. BJ ; also 
Bynetatk sad PBeodo-Beoonstraetive, U66, 

p. S4 ; Unity and the Doctrine of 

Duties as again>t lndi\ idiuility and the 
.t.4M. do.; 

■ive man of this doctrine of Cou- 
nt Individuality, t. 51, p.^L; state- 
of hit Philosophy, t. 55, p. .34; doc- 
trhu- of Leadership, t. 56, p , 35; of Affec- 
tional, c. 1, t. 58, p, 35 ; derives Egoism 
an 1 Altruism from Kanfs Jfi and JW-J/<, 
t. 112, p. 67; goes over from Metaphysics 
to Natural Philosophy, t. 114, p. 63; at- 
tempfl ■ Synthesis of Society without a 
sufficient preliminary Analysis, do., and t. 
121. p. 70 ; has, in part, discovered Second- 
arv Laws, in part transferred Laws to a 
new Sphere, do. ; his Basic Distribution, t. 
10 >, p. 99 ; furnishes the rational grounds 
for believing that all Principles are derived 
from the Mathematics, t. 200, p, 187 j his 
Hierarchy or Pyramid of the Sciences, t. 
p. X38; according to Degree of Com- 
plexity ; account of by Mill ; c. 1-5, t. BOO, 
pp. 138-144 j Criticism of by Spencer, and 
Answer by Mill, c. 5, do. ; his Distribution 
of the Mathematics, Table 1, c. 1, t. 231, p. 
c. 1-10, t. 231, pp. 178-183; con- 
"demns Metaphysics, a. 3, t. 207, p. 197 ; 
Three Counter statements, a. 4, do. ; and 
the Muscular School of Thinkers, a. 22, t. 
. 211 ; his chief fault that he attempts 
B Synthesis prior to achieving a complete 
Analysis, a. 27, do., p. r 5Ul; his Distri- 
bution, Fetishism etc. Subdivisional, t, 
p. 2£L; Disciples of, effort of, to 
complete his Works, t. 445, p._315; his 
Objective and Subjective Methods, and 
is, t. 446, do. ; his two "Methods," 
t. 440, do.; his "Three Philosophies," 
818 ; his Seven Grand Sciences, 
f //'-,■,/,■/,>/ of the Sciences), t. 451, p. 319 I 
his "Methods" and Elaborations, t. 466, 
■Second and Third Philosophies 
of indeterminate, c. 8, t. 503, p. .SfiL; 
furnishes the Backbone of Philosophy, do., 
do., do. ; bony Distribution, do., do., do. ; 
on Numbers Seven and Thirteen, c. 7, 
: Morals (la Morale), or An- 
thropology, (Monanthropoloey) ; seven 
Fundamental Sciences, t. 098, 999; a. 1, 
do., pp. 581, 532; and Lewes, their Verdict 



•gains! Metaphysics not final, t. 1096, p. 
»'.•_'''.; has made its iuiprc»ion, t. li.»J7, do. ; 

Qeneralogy, 

Comtkan, Universal Principles, t. 455, n ._327j 
Beoondary, t. 456, p. o27_; Tertiary, do., p. 
328^ 

Conation, branch of Mind, in Philosophy, t. 
25, p. 16 ; Table 3, t. 87, p. 17 ; relations of 
reversed, t. 28, p. 17 ; Action, Spirit — by 
Analogy; (Will), the Analogue of Move- 
ment, t. 142, p 102 ; Table 10, t. 144, p. 
104; t. 168, p 118. 

CONCATENATED FoRif, True Logical, t. 577, 

578, p. 409; Diagram No. 23 (^Concentric 
Circles), t. 578, do. 

Concentric Circles. Three, are the Type of 
Logic, t. 578, p. 409 ; Diagram No. 23, do. 

Concentric Levels. (Plauoids), girdling the 
Earth, Pound Form, t, 688, p. 400; Dia- 
gram No. 18, t. 567, p. 402. 

Concentric Planoids. Oniou-like, t. 637, p. 
447 : see Concentric Levels. 

Conception. Cosmologies!, see Cosmological 
Conception; Physiological, Analogy of, 
t. 434, p. 306 ; in the Mind, every, answer- 
ed to by Real Object in AVorld, t. 794, p. 
498 ; see Type, Analogue, Reflect, Echo. 

Conceptions, leading Ideal, of Number from 
Limit, t. 60S, p. 356 ; of Form, generated 
from Number, do., and t. 602, 506, do. 

Conciliation, of Contraries, Heraelitns, a. 19, 
t. 804, p. 153 ; of the One and the Many, 
attempted by the Eleatics, a. 28, 29, do., p. 
159; Ultimate, of Contraries, 1 1111, ] 

Conclusion, in, reversion to the Logical and 
the Natural Orders, t. 1110, p. 631 ; ulte- 
rior personal labors ; the Temple of Truth, 
1. 1124, p. 639. 

Conclusions. See Sequences. 

Concrete. The. branch of Spencerian Distri- 
bution of the B I U f of, t. 847, 24*, and 
Table 14, t. 247, p. 1S8 ; and The Abstract, 
t. 248, p. 189; Clef 3, Typical Science 
Astronomy, t. 274, p. 200 ; poorly adapted 
for Symbolic Diagrammatic representation, 
t. 275, p. 201 ; t. ■_':••.. p. 808 ; used for Special 
by Comte. criticised by Spencer, t. 337, 
p. 240; of Spencer; a Composity, of what, 
t. 487, p. 648 ; within the, no Discrimina- 
tions Purr ; Mere Preuondance, t. 527, 
p. 681 ; symbolized by Figures in Taper- 
ing Lines, t. 676, p. 4 5, pp . 406, 
408; Diagram No. 88, p. 4>>7 ; related to 
Shade, Darkness, Night, t. -75, p. 408; 
other Analogues of, Mental, Lingual, etc., 



BASIC OUTLINE OF UNIVEKSOLOGY. 



661 



c. 3, do. ; Table 45, t. 814, p. 509 ; and 
The Abstract, to be kept distinct in Philo- 
sophy, a. 16, t. 267, p. 207 ; Incompatibil- 
ity of, a. 18, t. 267, p. 208; not true in it 
what is so in the Abstract, ,s of apples, 
pumpkins, etc., a. 31, do., p. 219, (2 = 2); 
admirable use of by Spencer, a. 32, do., p. 
220; related to One + Three and Two 
respectively, t. 478, p. 342 ; Notation of, 
do. ; Bi-furcation of, t. 479, p. 343 ; of Ab- 
stract and Concrete, t. 636, p. 446 ; t. 1027, 
p. 598 ; see Abstract. 

Concrete Form, t. 507, p. 361 ; do. Number, 
t. 508, p. 3 i i2 ; see Concrete. 

Concrete Universe ; see Eeal Universe. 

Concretismus, of Existence, the = Natural 
Science, 1. 121, p. 70 ; and Abstractismus, 
t. 398, p. 281. 

Concretology ; see The Concrete ; Geome- 
try the Statology of, c. 8, t. 231, p. 183 ; 
Type of, Astronomy, t. 274, p. 200 ; Clet of, 
do. ; poorly adapted to Diagrammatic illus- 
tration, t. 275, p. 201; t. 276, p. 202; 
Table No. 15, (Fund. Ex.), t. 278, p. 204 ; 
= Corporology, do. ; Distributed, Table 
22, t. 358, p. 256 ; Table 29, t. 394, p. 279 ; 
Diagram No. 22, t. 575, p. 407 ; t. 588, p. 
417 ; t. 627, p. 440. 

Condillac, a Constructive Idealist, Masson, 
a. 5, t. 366, p. 265. 

Condition, of All Existence, Contradiction, 
a. 11, 12, t. 267, p. 203; a. 14, do., p. 
206. 

Conditioned, The, Clefs of, t. 240, p. 186; 
defined, do. ; the Domain of Natural Phil- 
osophy, t. 337, p. 240. 

Conditions (quasi) of the Unconditioned ; 
Numerical Series, relations of, t. 239, p. 185. 

Cone, from Base to Apex, Norm of ascending 
Banks, t. 924, p. 553 ; and Globe, do. 

Configuration, of World and Human Body, a 
Mirror of all Truths and Principles, t. 496, 
497, p. 355. 

Conformity of Shape between Ideal Universe 
and Actual World (Planet), t. 792, p. 498. 

Confucius, Extract from on Ordinality and 
Cardinality, c. 5-6, t. 736, p. 476 ; states 
two Opposite Varieties of Generalization, c. 
1-2, t. 1008, p. 588 ; c. 18, t. 1012, p. 601. 

Confusion, of Scientific Terms, c. 1, t. 5, p. 4 ; 
and Diiferentiation of Nature, t. 764, p. 
486 ; Science discriminates among it, do. 

Congeries, of Principles, t. 207, p. 148. 

Congress, Sexual, between Science and Re- 
ligio-Philosophy, c 2, t. 448, p. 318. 



M Congruittes of Material Forms to the 
Laws of the Soul," Swinton, t. 797, p. 499 ; 
see Repetitive Belation. 

Conjugal Form; Marriage of Man and 
World, t. 987-1000, pp. 576-582; Dia- 
gram No. 74 (Egg-Figures), t. 990, p. 
577. 

Conjugiality (or Conjugality), Swedenborg's 
Doctrine of, (Exclusive Spiritual Mate- 
hood), Origin of, t. 322, p. 229 ; Consider- 
ation of, t. 325-328, pp. 230-235 ; Belation 
of to Analogic and Equation, t. 325, p. 230. 
Is it indissoluble ? do. ; breadth of Edifice 
repeats, t. 1026, p. 598. 

Connectivity, the main attribute of this 
Work, Introduction, p. xxxix. 

Conscience, t. 311, p. 224. 

Consciousness; see Feelings, Self-Con- 
sciousness ; Common ; see Common Con- 
sciousness ; Individual, Evolution of, 
Type oi Total Order of Creation, t. 580, p. 
411. 

Consecration, Utter to All Truth, lead where 
it may, the New Gospel, 1. 1117, p. 635 ; to 
all Good, do. 

Consensus Antmorum, t. 765, p. 487. 

Conservation, Principles of; of Skepticism ; 
Dominant and Subdominant, a. 11, t. 
998, 999, p. 587 ; see Convergent Indivi- 
duality. 

"Consistency," Poe, Introduction, p. xxxii; 
of Real Being, Composity of Abstract and 
Concrete Conceptions, t. 650, p. 453 ; Ana- 
logue of the All of Number, t. 651, do. ; 
of Universe, Station and Motion in Space 
and Time, t. 666, p. 458 ; distributed, t. 
667, do. ; as States of Matter, t. 675, p. 
460 ; t. 676, do. 

Consociations, of Individuals in Society, t. 
311, 312, p. 224. 

Consonant, is it a Sound or a Limit merely 
on Sounds, t. 641, p. 450. 

Consonants, and Vowels, Analysis of re- 
ferred to, t. 483-485, pp. 344-347 ; c 1, t. 
484, p. 346 ; Etymology of Word, t. 483, p. 
345 ; absolutely analyzed = Zero or Si- 
lence, do. ; a mere Limit on Sounding 
Breath, do. 

Consonant Sounds, Analogues of Limiting 
Lines, t. 549, p. 391. 

Constants, in Mathematics, t. 680, p. 461. 

Constituency, Joint, of Individuals and Mas- 
ses, etc., t. 312, p. 224. 

Constitution, of Society, Comte t. 35, p. 20 ; 
according to Comte, of Intelligence, Sen- 



Gu2 



DIGESTED INDEX OF THE 



timent and Action, t. IS, p. 86 ; after tlio 
iphjaidens, t. 44, | 
Oomufoonov, Geometrical; Limbs j Bum 
and Bfeandarda, t. 402, p. SSI. 

CONSTRICTIVE IDEALISM, U. 8, t. ".'«4, p. 2.">2 ; 

echoes to Meteorology, Table 88, t. 868, p. 
. t. 880, p. 858 ; defined, Haason, c. 4, 
t. 366, p. B8S; Table If, t. 694, p. 

it and Body of Ideas, t. 413, 
1*. 889. 
Constrictive Method, in Science, True De- 
duction. Form Analogue of, t. 5S3, p. 413 ; 
t. 616, p. 435; Diagram No. 41, do.; t. 

Contact of Extremes, Fourier, c. 1, t. 527, 
p. 

Contexts, Table of, p. xli ; see Table of Con- 
tent-. 

Continents, of Being, two, Abstract and 
108 and Time ; Skull and 
Pelvis, Vertebral Column, t. 455, p. 326. 

Continuity, of the Universe, Motic aspect or 
condition, in Time, c. 3, t. 9, p. 7 ; = Move- 
ment, t. 26, p 17 ; t. 437, p. 310; of the Uni- 
verse, relation of to Time, t. 664, p. 4 53 ; t. 
676, p. 460. 

Contradiction, at the Basis of all Being, a. 
11-15, t. 267, pp. 202-207 ; a. 21, 22, do. ; 
p. 210 ; reconciliation of with Logical Law 
of (against) Contradiction, a. 12, do., p. 
203; see "Fasciculus of Contradictions ; 
as to Form-Analogues, reconciled, t. 546, 
p. 339 ; apparent, of Unism and Dniam, 
reconciled, t. 764, p. 486 ; the Most Tremen- 
dous, reconciled in Science, t. 1120, p. 
6- 

Contradictions, a. 13, t. 267, p. 205 ; Norm 
of Being, a. 14, do., p. 806. 

Contradictory Propositions, Law of, Mill, 
a. 7, t. 2ii7, p. 201. 

Contraries, Conciliation of, Heraclitus, a. 
19, t. 804, p. 153; Couples of, not furnished, 
in existing languages with the necessary 
Third Term, c. 3, t. 226, p. 164; Ultimate 
Conciliation of, t. 1111, p. 632 ; approved, 
t. 1120, p. 887. 

Contrast, Harmony from, hierher than from 
Affinity or Likeness, t. 1113, p. 633; Or- 
ganta, Ground of Reconciliativc Unitv, c. 2, 
t. 1119, p. fl 
mam Individuality = Mutuality or 
•'ivity, c. 2, t. 40, p. 24 ; = Unity of 
Society, do. ; Symbolized by the Trunk 
of the Body, t. 47, p. 80 ; = Sociability, do. ; 
Diagram No. 2, (Typical Tableau), t. 41, p. 



24 ; as Basis of Social Order, representative 

Man, Comte, t. 51, p. 32 ; defined, 

do. ; Principle of Order or Conservatism, 

do.; as claimed by Comte, t. 53, p. 33; 
how it is so, do. ; the centralizing ten- 
dency in collective human utfairs, c. 5, t. 
226, p. 16.") ; Notation of, t. 304, p. 220 ; t. 
760, p. 484; L761, 762, p. 4S5. 

Conversation, Analogy of with Coition, t. 
44s, p. 317. 

Conversion ; Terminal into Opposites ; see 
Terminal Conversion into Opposites; Re- 
generation, New Birth; t. 882, p. 
t. 884, p. 533. 

Convertible Identity, denned, formula, t. 
89 ; p. 53 ; of Point and Line, a. 8, c. 32, t. 
136, p. 86 ; as held by Heraclitus, a. 31, t. 
204, p. 161 ; of Space and Time, c. 29, t. 
503, p. 370 ; t. 522, p. 379 ; t. 560, p. 398 ; 
t. 765, p. 487 ; of the Infinitely Great and 
the Infinitely Small, t. 1072, p. - 

Co-operative Harmony. See Harmony. 

Coordination, Yonng, t. 197, p. 136; Inte- 
gration, Spencer, do. ; illustrated, t. 893, p. 
536 ; t. 942, 943, p. 560. 

Copernicus, Nature of his Discovery ; In- 
troduction, p. xiii. 

Copulation, Sexoid, between departments of 
Sub-Naturismus ; between Naturismus and 
Scientismus, t. 136, p. 75; of Numbers, t. 
706, p. 467 ; of the Male and Female Prin- 
ciples in the production of Being, t. 712-738, 
pp. 468-177. 

"Corner, Head of," t. 476, p. 341. 

Corporate Organization ; see Organization. 

Corporate Unity ; see Material Unity. 

Corporate Variety ; see Material Variety. 

Corporismus, of Nature ; Objects, Things, t. 
508, p. 362. 

Corporolooy, Table No. 15, (Fund. Ex.), t. 
878, p. 204. 

Correlation = Tendential Analogy, c. 12, 
t. 503, p. 363; c. 24. do., p. 

Correlation and Conservation of Forces, 
\Vork of Prof. (Jove and others, tends 
towards Spiritual Constitution of Matter, t. 
68. p. 39. 

Correspondence, between Matter and Mind, 
the Basis of Universology, Introduction, p. 
xii ; do., p. xxx. 

Of Departments of the Universe with 
Man and World, t. 4, p. 2 ; Diagram No. 
1, p. 3. etc. Aa all the Diagrams, Tables, 
and much of the body of the work are 
nothing but illustrations of Correspondences 



BASIC OUTLINE OF TJNTIYEESOLOGY. 



603 



or Analogy, only a few leading references 
•will be inserted in the Index under this 
head : — Of Doctrinal Creed to Science, 1. 17, 
p. 12 ; of Matter and World, of Mind and 
Man, t. 26, p. 16 ; of Existence and Space, 
and of Movement and Time, do., p. 17 ; of 
Philosophy and Matter, and of Science and 
Mind, t. 30, p. 18 ; Two Kinds, Tenden- 
tial and Repetitive, t. 31, p. 19 ; illus- 
tration of, t. 32. do. ; explained, t. 33, do. ; 
Swedenborg, the Scientific Discovery of 
is Universology, t. 59, p. 36 ; of the Heav- 
ens and Man, t. S2, p. 45 ; nature of, 1. 100, 
p. 59 ; of Knife and Teeth with Intellect, 
c. 2, t. 136, p. 76 ; of Female Principle 
with Snbstauce, of Male Principle with 
Form, e. 3, do., p. 76; c. 5, do., p. 77; c. 
19, do., p. 80; of Protoreligionism with 
Sucking, c. 20, do., do. ; of Deutero- 
religiouism, with teething, c. 21, do., do. ; 
of Child and Female, c. 22, do., p. 81. 

Grammatical, c. 3-6, t. 144, 145, pp. 
104-106 ; denned by Swedenborg, t. 152, p. 
110 ; and illustrated, a. 1-16, pp. 111-122 ; 
of the Internal or Spiritual Man with the 
External and Material Man ; of the Spirit 
World with the Natural World, do., a. 
1-5 ; of the Whole of Heaven with the In- 
dividual Parts of Man, do., a. 6-14 ; of the 
Animals of the earth to human Affections, 
do., a. 15 ; of Vegetables to Perception and 
Knowledge, do., a. 16 ; should be sought 
in Elements, c. 1, t. 153, p. 112 ; of two 
Sides of the Body with the Two Sexes, 
t. 322-328, pp. 228-234; of (Cata) logic 
with Succession in Time ; of Analogic with 
Station or Eest in Space, c. 7, t. 321, p. 
233 ; of the Material and the Spiritual 
Worlds, t. 361, p. 258 ; of Birth of Ideas 
into the Mind with Birth of Souls into the 
Spirit- World, t. 413, p. 289 ; t. 418, p. 292 ; 
t. 421, p. 294; Swedenborerian, c. 10-38, t. 
503, pp. 362-375; of Eoundness and 
Straightness, t. 516, p. 376 ; of Length- 
wiseness, t. 558, p. 396. 

Co-sequences = Succession, and (Cata) Lo- 
gic, t. 321, p. 227 ; Clancy, Mill, Buckle, 
c. 1-9, t. 321, pp. 228-234. 

Cosmical Art, t. 1001, p. 583. 

Cosmical (or Cosmological) Conception, de- 
fined, a. 12, c. 32, t. 136, p. 89; a Branch 
of Speculology, t. 354, p. 249 ; repeats Cos- 
mology in Science, Table 20, t. 355, p. 250 ; 
Masson, a. 1-3, t. 354, pp. 250-252 ; Table 
21, t. 358, p. 255 ; of Swedenborg, t. 361, p. 



258 ; Account and Distribution of by Mas- 
son, from Hamilton, t. 366, p. 261 ; c. 1-7, 
do., pp. 261-265; redistributed in fall, 
Table 29, t. 394, p. 279 ; t. 435, p. 308 ; In- 
stinctual, Dialectical, Elaborate or Ornate, 
Diagram No. 22, t. 575, p. 407. 

Cosmical Department, of Form, t. 612, p. 433. 

Cosmical Evolution, Three Grand Stages of, 
t. 421-428, pp. 294-299; Third Grand 
Stage ; Final Descent of the New Jerusa- 
lem, t. 426, p. 297 ; t. 433, p. 306. 

Cosmical Form. See Form. 

Cosmical Ideas, Basis, t. 962, 963, p. 568; 
Form, t. 964, p. 569. 

Cosmical Type of Form, Egg-like, t. 987, 
988, p. 576. 

Cosmogony, t. 132, p. 74. 

Cosmological Conception. See Cosmical 
Co c^p'ion. 

Cosmology, not same as " Fundamental Ela- 
boi-ation" of Comte, t. 37, p. 22; referred 
to, t. 298, p. 217 ; (earthy), echoes to 
Tellurology, Table 17, t. 339, p. 241 ; re- 
peats Cosmological Conception, Table 20, t. 
355, p. 250; Table 29, t. 394, p. 279; 
echoes to Pantheism, t. 469, p. 338, Table 
34, do. ; = Philosophy, Science, Art, t. 
997, 998, p. 581 ; reviewed, t. 1001, p. 583. 

Cosmos, Subjective and Objective, Table 20, 
t. 355, p. 250 ; or World of Nature, Ag- 
gregate of Things, t. 541, p. 387 ; defined, 
its relations to Form, t. 573, p. 406; 
Nature, universal, t. 992, 993, p. 579 ; re- 
peats Philosophy, t. 995, p. 580. 

Cosmothetic Idealists, Hamilton ; Spirit- 
World, t. 404, p. 283. 

Count, Number by, t. 508, p. 362. 

Countenance ; see Head ; definition and de- 
rivation of, a. 1, t. 42, p. 25. 

Counter- adaptations, Man and Woman, t. 
32, p. 19. 

Counterpart, every Object is so, of some 
Mental Conception, t. 794, p. 498; see 
Type, Analogue, Eefleet, Echo. 

Course Dot. See Dot ; Analogue of Matter, 
t. 837, p. 518. 

Cousin, attempts the reconciliation of the 
Metaphysicians, t. 114, p. 68 ; on Natural 
and Logical Order, a. 3-7, c. 32, t. 136, pp. 
84-86; referred to, a. 15, t. do., p. 90: a. 
9, t. 267, p. 202 ; a. 18, do., p. 208. 

Coxal Pones, c. 7, t. 503. p. 360. 

Cranioscopy, Buchanan, t. 944, p. 560. 

Crassitudes, Subsidence of, c 4, t. 575, 
p. 409. 



601 



DIGESTED INDEX TO THE 



CbEAHOV, V. . e. 2, t. 

lata do. ; p. 76; bj In 
— ii \ . t . 

and Hegel, 

i, p. 41" ; whence horn, 

tin True, do. ; tin- Theolo- 

proved and denied, 

or not? t. 1<>46, p. 

: D. o # Church, echoea to Bcienoe, t. 17, p. 

12; eorreaponda with, while not Knowl- 

. L21, p. 14; in its Scientific aspect 

it Cheology, t. 22, p, 16; all (Creeds) to 

eoonciled, t. 78, j-. 42; Onivariant, of 

tin' New Catholic Chnroh, c I, t. :;.".3. p. 

utiflc Exposition not the place 

tor, t. ti7. p. 892; except in a minor sense, 

bat Wo have Oars; it characterized, 

: of the New Catholicity : see 

Ontological Faith; and Theology, differ- 

eneea of Organic, t. 1112, p. 832; source of 

Mini 1 Love, t. 1118, p. 

Credo, (I believe), replaced by "I know,'' t. 

. p, 809. 

BUT, in Human Affairs, c. 4, t. 448, 

,..819. 

< im.-is 1 ERioD8, Successive, identifiable with 

each other, = Decisive and Climacteric 

Transitions, c, i. r. 448, p. 819. 

Cxotrioh of Truth, what in Logic ? Mill, a. 

6, t. 267, p. 200. 
Cbitioism, nol sooghtto be evaded; Intro- 
duction, j>. xxxvi ; Laws of, taoght by 
Universology, c. 9, t. 3, p. 4; of all Doc- 
trioea now completed, t. 482, p. 804, 

entitle Symbolism of, t. 666, p. 4n0; 
Diagram No. 18, t. 567, p.402; t. 568, p. 
402; Exactitude, t. 569, p. 408; Diagram 
No. 19, do. ; The Basic, t. 696, p. 421 ; 
Diagram N . 28, do., p. 422 ; St. Andrewe', 
t. 598, p. 4-J-"; Pantologk and Mathema- 
tics, 
I BTSTAL, Salt. •• Sea of Glass," t. 04, p. 57 ; 

t. '."••. p. 
Ci-bature = Number Eight (8), rules in 

59; e. 10, do., p. 

Ifathematica] Powera; Form of 
the New Jerusalem, c. 2, t. 88 ; 

retVrrcd to, do., t 621, p. 878; Ideal and 

; Square, etc., p. 
mplexhy, t. 586, p. 416; t. 
p. 417 ; t. 598, p. 420; t. 801, p. 426; 

Diagram No. 88, do.; (-Figure) in Egg, t. 



77".. 77-. pp. 492, ' «, 4fi, 

0, do.; Type of Elaborated Bcienoe, 
do.; Generation of from Globe, t. 77: 
p. 484 : t. 791, p. 498; t. . ••..«. . 

a First Head of Elaborate Form, Daia- 
mal, t. 914, p. 647; Third Powi 

Seientism, t. 915, p. 648 ; Diagrams 
549, 551 ; t. 916, | , 
Diagrams Nos, '".7. »;-. pp. 648, 51V; ; 

p. 662; the, Type of Structure, Edifice, 
Temple, t. 1016, p. 591 : the Crand Kla- 

BORATE SciKNTIKIC KmIU.KM ; ///- An/n't, ,t- 

und Plan, t. 1016-1080, pp. ;'92-600; 
Length, Breadth, Thickth, t. 1017, p. 

Supreme Modelie T\pe-Form, t. 10-3, p. 
Diagram No. 76, do., p. 596; Catnap 
of, t. 1027-1080, pp. f>9s- 
No. 77. p. 600; t. 1081-1084, pp. 601 
trisected, seen in print; 8 redueed to 5 ; t. 
1086, '•■"4. 

CuBS-iax; see Solidism. 

CuBxa, Eight Incipient; see Cube, t. 779, 
7-:'.. p. 494. 

Ctranro, in Number and Form, t. 912, 913, p. 
547. 

Cubules ; see Cube; One (of the Eight) ob- 
scured, t. 1030, p. 600; One saved, seven 
rejected ; Seven saved, one rejected, t. 
1081, p. 601. 

Cvckoo, the, a Poem, Wadsworth ; Intro- 
duction, p. XXX. 

dnomro (Dr.), bis interpretation of Pro- 
pheey, t. 431. p. 800. 

<"t r.m.iNo. Bffasson, of Phenomena, Proto- 
plasma. a. 22. e. :;•_'. t. 186, p. 92. 

CUBS, of the Individual, while Society i* dis- 
eased, impossible, t. 981, p. 573; of In- 
dividual Disease, and Social Disease; Ex- 
act Analogy between, t. 984, p. 575; t. 
985, do. ; Plants ami Minerals as Keme- 
dies, do. ; a. 1, do. 

CusgZHT, t. 86, p. 49; of Time, t. 558, pp. 
97 ; <>r Kventuation in Time, t. 560, 
do.; t. 681, 457. 

CUBVATUBB, and StraiLditnc^s, combine in 
Art Forms, t. 514, p. 374; t. 515, 516, p. 
876; t. 620, p. "> ; see Botdhduk; and 
Stndghtneea, Diagram No. 61, t. 888, p. 
;: not actual in Nature, I |o. i 

Single, Doable, and Compound, (The 
Bone's book), t. 927-929, | 566, 

Pia_ r ram No. 70, p. 5." 
Cdbvx, Circoloid or Simple, t. 647, p. 890; 

lni>m of, do.; Junction of with Straight- 
Serpentine, t. 548, do.; of Circular Order, 



BASIC OUTLINE OF UNIVEKSOLOGY. 



G65 



t. 878, p. 531 ; as Arc-Mathematics, t. 

1003, p. 584. 
Curvasion; see Limitation. 
Cuspids, t. 462, p. 334; c. 7, t. 503, p. 360. 
Cut, deep of, Anatomist, implies Death of 

Subject, illustrates radical Analysis, t. 484, 

p. 345. 
Cut-up ; see Segmentation ; Lines, Limits, 



Laws, Outline, Form; a. 21, c. 32, t. 136, p. 
92 ; c. 7, t. 143, p. 103 ; at Median Line 
and Girdle, Analogue of Kantean Distri- 
bution, t. 457, p. 328 ; by Lines of Space, 
characterized, c. 37, t. 503, p. 375 ; and of 
Time, do. 
Cuvier, on the power of the Sciences, Intro- 
duction, p. xxv. 



D. 



Dalton, anticipated by Greek atomists, t. 

91, p. 55. 
Damnation, of Ideas in Mind ; of Souls in 

Spirit-World, t. 405, p. 283. 
Dana, Prof., Cephalization, a. 1, 1. 1077, p. 

622. 
Dance, Partners in, t. 802, p. 500. 
Darwinl^n Theory, of Development, c. 1, 

t. 1053, p. 613, t, 1110, p. 631. 
Daseyn, (Ger. for Existence), t. 384, p. 273. 
Davies, (Prof.), his Classification of the 

Mathematics, t. 230, p. 177 ; Compared 

with Comte's, c. 6, t, 231, p. 182. 
Davis, (Andrew Jackson), his vision of Con- 
gress of Eepresentative Spirits, t. 416, p. 

292 ; his Works suggestive, c. 26, t. 503, p. 

36S; a standing miracle, t. 1109, p. 631. 
Dawn, of Happiness, for the Race, Fourier, t. 

428, p. 299. 
Day, Daylight; see Light. 
Day of Judgment, the, will have come, t. 

1123, p. 639. 
Dead Line, of Impossibility, t. 485, p. 347. 
Deadness, of Base-Line, t. 560, p. 398. 
Dead Subject, Cut-up of, necessary to Life, 

t. 484, p. 345. 
Death, and Birth, relation of to Spirit- World^ 

t. 404, p. 283 ; of Object at Birth of Idea, 

do. ; is Resurrection, Swedenborg, do. ; 

is abnormal, destined to be abolished, t. 

415, p. 290 ; c. 1-4, t. 434, pp. 307, 308 ; 

and Life, in the Absolute, Equivalent, 

do. 
Decapitation, in Theology and Philosophy, 

t. 409, p. 286. 
Decentralizing Tendency = Divergent In- 
dividuality, t. 46, p. 29. 
Decisive Epoch, in Human Affairs, from 

Universolosry, c. 17, t. 1012, p. 601. 
Declinations, of Position, related to Morals, 

t. 453, p. 322. 
Decussating (crossing) Lines, t. 24, p. 16. 

50 



Decussation, Crossing of Nerves at Punc- 
tual Vitae in top of Neck, t. 454, p. 324; 
Diagram No. 8, do. ; of Nerves in the Neck, 
t. 1079, p. 623. 

Deduction, New and Universal Scientific, t. 
126, p. 71 ; Quantitative, Spencer, a. 31, c. 
32, t. 136, p. 95 ; Universal, from Spirit of 
Quantity, a. 34, do. ; a new, initiated, t. 
183, p. 130 ; outranks Induction, do. ; re- 
verse drift of, consistent and regulated, t. 
185, do. ; and Induction, illustrated by 
Circle and Radii, t. 188, p. 132 ; Universal 
Scientific, from Unism. Duism, Trinism, t. 
198, p. 136 ; defined, Henry on, a. 11, do., 
p. 142 ; the Universological Universal, c. 8, 
t. 321, p. 233 ; and Induction, equivocation 
of, explained and reconciled, c. 1-7, t. 345, 
pp. 243-246 ; same as Synthesis and Ana- 
lysis, c. 3, do., p. 244 ; of Buckle and True 
Universal, same difference between as be- 
tween Poetical Analogy and True Scien- 
tific, c. 12, t. 1012, p. 596 ; see Induction. 

Deductive Method, The True, Andrusian, 
Introduction, p. xi; in Science, Form Ana- 
logue of, t. 583, p. 413; Third Drift of 
Line, t. 616, p. 435; Diagram No. 41, do. ; 
t. 622, p. 438. 

"Deep Sleep," the, which came on Adam, 
what, t. 746, p. 479. 

Definition, defined, t. 580, p. 410. 

Degrees, of Altitude, t. 285, p. 209 ; of Com- 
parison, t. 549, 551, 552, pp. 391-393 ; Dia- 
gram No. 17, p. 393 ; t. 553, p. 394 ; of 
Complexity in Form, t. 586, p. 416 ; Gen- 
eral and Special Sense of, do. ; t. 588, do. ; 
1st, 2d, 3d, t. 588, p. 417; All Things 
differ only in, t, 603, 426. 

Delay, may happen in realization, t. 1124, p. 
640. 

Delineation, of Body, shown in Face, a. 1, t. 
42, p. 25 ; t. 932, p. 557 ; t. 934, p. 558 ; 
see Co-lineation. 



666 



DIGESTED INDEX TO THE 



Democracy, ultimata! in the BoTtTOlgnt; 

Individual) e. 
Dxatova, of Bell) 

lights, t. 4ii, {>. 888; t. 418, p. S 

. vMnii, quod ir.»t, t. 548, p. 

DnuuranunoBT, Mauds oo u different Foot- 
ing from any * 'b-crv.iiiunui Generalization*) 
c. 17, t. 1012, i'. 801. 

Dk Moan e. 10, t. 15, p. 13. 

DaaromxaroBa, Ordinal, Numeratore, Car- 
dinal, t. 818, p. 154; Urdinoid, Table No. 
4'.', t. 888, p. 461. 

Dentition, = Begetting, Birth, Puberty, c 4, 
t. 44-, p. 

"Depa ;. ti.no." Finality of "The Becoming," 

Departments, of Outside World, echoing to 
( noeptions of the Reason, as Motion, 
Station, etc., t. 786, p. 408; of Being, re- 
presented by Departments of Form, t. 815, 
p. 510; see Domain. 

Departure, Point of; see Centre ; t. 182, p. 
128. 

Depressions, deepest, of Earth Surface, 
meaning «>b t. 506, p. 400. 

Depth. = Height, t. 1018, p. 593. 

Descartes, and Bacon, reconciliation of, c. 8, 
t. 16, p. 13 ; a Constructive Idealist, Mas- 
son, a 5, t. 366, p. 265. 

Descendants, and Ascendants, t. 238, p. 
'J1J : Posterity, Inferiors, = Lower Half of 
the Body, t. 98'), p. 573 ; Oppression of, 
- :il Paraplegia, t. 983, p. 574. 

Destiny, the Human, on Earth, t. 417, p. 

- ; t. 432, p. 305 ; t. 484, p. 807 ; pes), 

Primitive, Poles of reversed, t. 884, p. 533; 

Social and Moral, do. ; God-intended, of 

the Race, t. 890, p. 536. 

Determinate Series, of Numeration, One, 
Two, Three, etc., t. 216, p. 154 ; Form and 
Number, t. 509, p. 364 ; Analogues of Sci- 
ence, t. 5io, p. 868; t. 529, p. 882. 

Deutero-Ciiri-tianity, a. 49, t. 204, p. 
171. 

Deitebo-C'itristiax Dispensation, Intro- 
ion (Note), p. viii. 

Deito- for DEmr-Ro^ Religionism™ Ana- 
logue of, Age after Dentition, — teetb cut, — 
c, 21, t. 136. p. 80; now about c om m e ncing, 
•. do., p. 84; Baconian Period not be- 
longing to it ; why, do. ; see Sciento-Re- 
licrion. 

1'euto (or Dectero' Societismtb. define!, c. 
48, t. 136, p. 67 ; Notation of, t. 302, p. 
218. 



SLOrara Series, fructifying, t. lui, p. 
184. 

DBTXLOmmn Theory, c. 1, t. Iu53, p. C13; 
L ill", \>. 881 ; see Hierarchy. 

Deviation, Diagram No. 0'J, t. 923, p. 
661. 

Devotion, Absolute; see Absolute Devo- 
tion. 

Diacritical Points, Punctate Form, t. 604, 
p. 

Diagrams, No. 1. Man and the World, t 
p. 3; No. 2, Same Enlarged; Ttpi 
Tableau of tue Universe, t. 41, p. 84; 
No, 8, Matter and Mind ; Space and Time, 
t. 86, p. 50 ; No. 4, Circular Illustration of 
Induction and Deduction, t. 188, p. 132; 
No. 5, Crucial Schema of the Universe, 
t. 884, p. 188; No. 8, Abstract of do., t. 
236, p. 184; No. 7, Pantotbet, t. 880, p. 
871 ; No. 8, Decussation, t. 4">4, p. 324. 

No. 'J, Indeterminate Form, t. 608, p. 
365 ; No. 10, Form Analogues of Nature, 
Science and Art, t. 512, p. 371; No. 11, The 
Hogarthian Line of Beauty, t. 52o, p. I 
No. 12, Point and Line, t. 532, p. 383 ; No. 
13, Point, Line, and Angle, t. 533, p. 384 ; 
No. 14, Triangle, t. 534, p. 384; No. 15, The 
Square, t. 536, p. 385 , No. 16, The Pyra- 
mid, t. 687, do. ; No. 17, Adjective De- 
grees, t. 552, p. 393, No. 18, ( ONCENTRIO 
Circles and the Cross, t. 567, p. 
No. 18, t. 569, p. 4o3; Equated Cross; 
No. 20, M, N, Ng, t. 57", p. 4"4 ; No. 21, 
L and K ; Velocity symbolized in Form, 
t. ."71, p. 405; No. --J, Abstbai i 
Crete, Abstract, a>d Concrete Form, t. 
678-576, p. 407; No. 88, Concatenated 
Form; Syllogistic, t. 578, p. 401 ; No 
24, Analogies] Form, t. 5S4, p. 414; No. 
85, Matbematieoid Form ; Spider's web, t. 
585, p. 415 ; No. 2fi, Line. Square, Cube; 
Symbolism of, t. 588, p. 418 ; No. 87, Line, 
Circle, Globe, do., t. 584, p. 421 : K 
■ and Egg-Figures, do., t. 596, p. 
No. 88, The Incline; do., t. 598, p. 
No. 80, Counter-incline, do.; do., do. 
31, Inclined and Pyramidal Forms, do., t. 

p. 428 ; No. 82, Arithmetical, 
metrical, and Analytoid Form, t 

\ ; No. 88, do., t. 801, | Nfo. 34, 

Punctate Form, Phonographic, t. 6'»4, p. 
427; No. 86, Do. Statistical. Leigh's Map, 
t. 605, p. 42 s ; No. 86, Puncto-Basic Form, 
etc., t. 607, p. 480; No. 87, Trigonometri- 
cal Form, etc., do., do.; No. 88, Eesume 



BASIC OUTLINE OF UN1VEKSOLOGY. 



667 



of Abstractoid Form, t. 60S, p. 431 ; 
No. 39, Form-Analogues of Algebra, t. 609, 
p. 402 ; No. 40, do., and of Calculus, t. 
610, do.; No. 41, Drifts of Direction; 
Order, t. 616, p. 435 ; No. 42, Concre- 
toid and Abstractoid Stabiliological 
Form, t. 632, p. 444; No. 43, Cosmical 
Form ; The Three Kingdoms, t. 634, p. 
445 ; No. 44, Something and Nothing = 
Matter and Space, t. 653, p. 455 ; No. 
45, £pace and Time; Cardinality and 
Ordinality; Vertebrism of the Cos- 
mos, t. 670, p. 459 ; No. 46, Something and 
Nothing ; Positive and Negative ; Matter 
and Space, t. 716, p. 470. 

No. 47, Cross and Egg-Forms resumed 
and expanded, t. 775, p. 492 ; No. 48, do., 
explicated, t. 776, do. ; No. 49, Sequel to 
do., t. 777, p. 493 ; No. 50, Globe and 
Cube, Symbolism of, t. 778, do. ; No. 51, 
Segmentation of the Egg, t. 784, p. 495 ; 
No. 52, do. elaborated cosmically, t. 790, 
p. 497 ; No. 53, Logical Globosity of 
the Ideal Universe, t. 822, p. 513 ; No. 
54, do. centred by the Primitive Atom or 
Cell, t. 828, p. 515 ; No. 55, The Material 
and Spiritual Atom, t. 830, p. 516 ; No. 56, 
The Primitive Cell, t. 832, do. ; No. 57, 
Numbei*, Units, and corresponding shapes, 
t. 843, p. 520 ; No. 58, Group of Units 

AND ITS MORPHIC CONSTITUENCY, t. 859, p. 

524 ; No. 59, Morphological Tableau of 
Number, t. 865, p. 527 ; No. 60, Anthro- 
poidule, etc., t. 881, p. 532 ; No. 61, Linear 
Exposition of Nature, Science, and Art, 
Elementary Forms, t. 8S6, p. 534; No. 
62, Cardinal and Ordinal Constituency 
of Human Eody, t. 895, p. 538 ; No. 63, 
Abstract of do. ; Cardinality and Or- 
dinality, t. 896, p. 539 ; No. 64, Equism, 
Inequism and Equa-inequism ; 4, 3 ; 7 ; 
Primitive Sketch of House Edifice, or 
Temple, t. 903, p. 541 ; No. 65, Addition 
and Subtraction, t. 909, p. 545; No. 66, 
Numerical and Morphological Squares, t. 
911, p. 546; No. 67, Naturoid, Scientoid, 
Artoid, Varieties of Form, t. 915, p. 548; 
No. 68, Point, Line, Surface, Solidity, 
t. 917, p. 549 ; No. 69, Echoing Subdi- 
visions of the Domain of Form ; Puncta- 
tion, Lineation, etc., t. 923, p. 551 ; No. 
7<», Trinism of the Curve of Simple Curva- 
ture ; Neck and Back of the Horse, t. 929, 
p. 555: No. 71, Trains following Heads 
of Type-Form, Vertebral Column, t. 954, 



p. 564; No. 72, Combination of the Globe 
and Cube Figures in Construction of Verte- 
bral Column, t. 9oS, p. 56G ; No. 73, Vari- 
eties of Anthropic Form: The Parts 
and Members ; The Individual ; The Fa- 
mily, t. 965, p. 569 ; No. 74, Conjugal, 
Nuptial, or Symbolic Form ; Egg-Fogures • 
Cock and Hen ; Man and Woman ; Family 
Tree, t. 990, p. 577 ; No. 75, Mathematics 
and Logic, developed types of, t. 1005, p. 
585 ; No. 76, Supreme Modelio Type 
Form; Sexual Caryatides, t. 1023, p. 596; 
No. 77, Eight Cubules form the Cube, t. 
1030, p. 600 ; No. 78, Ideal Morphoid Basis 
of the Musical Scale, 1. 1031, p. 602 ; No. 
79, Type of the First Grand Division of 
the Human Body into Trunk and Limbs, 
t.1037, p. 605 ; No. 80, Type-Form or Prim- 
itive Outlay of the Human Hand, t. 1039, 
p. 606 ; No. 81, Anthropic, or Head and 
Trunk Form, Troop or Series, Individual, 
1. 1076, p. 621. 

Diagrammatic Illustrations, derived from 
Form, t. 494, p. 353. 

Dialectic, of Hegel, Something and Nothing, 
1. 191, p. 133 ; denned, of Plato, of Hegel, 
t. 329, p. 235 ; Schwegler's account of He- 
gel's, t. 330, p. 236 ; idea of, completed by 
Vibration, t. 383, p. 273 ; Proper, Analogue 
of Analogic, Table 25, t. 387, p. 274 ; Ex- 
istential, t. 387, p. 274 ; Table 25, do. ; The 
Existential, subdivided, t. 388, p. 274; of 
Aggregation and Dispersion, Addition and 
Subtraction, do.; of Colineation and Delin- 
eation ; of Composition and Decompoi-ition, 
do. ; Table 26, do., p. 275 ; of Partness and 
Wholeness, t. 390, p. 276 ; Analogue of 
Differential aud Integral Calculus, Table 
27, do. ; of Station and Motion, t. 390, p. 
276; of Equations, Analogue of Algebra, 
Table 27, p. 276 ; of Attraction and Eepul- 
sion, t. 391, p. 277 ; Principle of Equality in, 
t. 454, p. 825; of Gravitation and Heat, 
do. ; Practical, t. 481, p. 344. 

Dialectical, the Eleatics, why so called, a. 29, 
t. 204, p. 159 ; and Dialectic, meaning of, t. 
374-390, pp. 268-276 ; - the Cosmical Con- 
ception, t. 355, p. 251 ; t. 356, 358, pp. 
251-254 ; Table 21, t. 358, p. 255 ; echoes to 
Abstractology, do. ; c. 1, do. ; connection 
of, t. 374, p. 268 ; notation of, do. ; re- 
stated, t. 381, p. 271 ; Table 29, t. 394, p. 
279. 

Diamitrids, of the Body ; the Limbs, t. 452, 
p. 321 ; relation of to Morals, t. 453, p. 322. 



60S 



DIGESTED INDEX TO THE 



Diamitkit, defined, t. 585, p. 414. 

DLtxojni -«ale, Pourier, t. MS, p. 884; t. 

-. of Ahrato, iu preparation, a. 

1'.', i. L58, p. 1.'4. 
Di>; of opinion, supposed, often 

not real, a. IS, & 82, ;. 186, p. 90; Illus- 
tration; [e there en] l'p or Down, a. 13, 
14. 15, do.; see Spiritual Difference* t. 761, p. 
4-"' ; iu.Twi.KN Ikon and Kkbor, affirmed, 
t. ill"-, p. 684; the Absolute Ground of 
Ulterior Marriage und Harmony, iu Doe- 
trine, as elsewhere, a. 2, c l, L 1119, p. 037; 
lologioal ; sue Psychological Differ- 

Cl! 

Differences, Organic and Educational, Ulti- 
mate Solution of, t. 1113, p. 638; Source of 
Mutual Love, do.; of Faith multifarious, t. 

1114, p. 

Differential Calculus ; see Calculus. 

Differentiation, Spenoer, Young, t. 1^7, p. 
186; Btate prior to, (Synatasia), and sub- 
sequent to, (Synthesis), often confounded, 
as Integration, t. 208, p. 149; Duism, t. 
209, do.; related to Number Two, do.; 
Table 12, t. 811, p. 151 ; Partneaa-Af 
t. 689, p. 275 ; the Primitive, t. 822, p. 438; 
= Creation, t. 637, p. 447; entirely ab- 
sent in The Absolute, t. 745, p. 479 ; and 
Confusion, t. 764, p. 4S6 ; the Grand 
mkal, of Ideas prior to Integration, t. 
1114. p. 634. 

Dioital (.roups, c. 7, t. 508, p. 360. 

Digital Numbers, 0-9 ; 1-10 (Two Distinct 
Orders of i, e. 2, t. 052, p. 454. 

Dignity. See Rank. 

Dimensions, Length, Breadth and Thickth ; 
or Length, Breadth, and Height; t. 1017- 
. pp. 599-600. 

Direction, Drifts of; Analogue of Method, 

t. 616, p. 435; Diagram No. 41, do.; see 

Force; ZKreotedet, Pight, Diagram No. 

. p. .V>1 ; a Higher Department of 

Limitation than Fonn or Figure, t. '.•" 

. L 1068, p. 688; is Relative Form, t. 
. do.; Varieties of, t. 1088, p. 
Practical aa Standards, Axes, etc., t. 1089, 
do. 

Disarming, of Europe, to bo effected Pan- 
821. 

Discipline, of the effort to achieve the 
known Impossible, t. ;7. 

tn, of Universology Introduced, his 

vioua works ; Introduction, p. xxv. 

■lahn of previously announced, 



Introduction, p. v; and Demonstration, 
stand on a different footing from any Ob- 

rvational Generalisations, o. 17, t. K 

p. 601; Radical, of the Unity of All In- 

telleotua] Conoeptiona, t. nil, p. 68S; Po- 
sitive of Scienoe of the Universe, what it 
will effect, t. 1188, p. • 

Disease, and Cure, of Man Individual and 
i olleotive : see Health. 

Dnummoina Pbooxoubb of Human Ailairs, 

in the Past, t. U19, p. 

Disharmony, and Incoherence, cases of, t. 
lo4s. p. 810, 

Disk, a Globe appears as such, its Outline a 
Circle, t. B21, p. 512. 

Dispensation, a New and Distinctive One, 
expeeted by the Church, c. 1, t. 7.">. p. 43; 
Jewish, and Christian, Provisional do., and 
t. 76, do. ; t. 77, p. 44 ; new, Composite and 
Transcendent Harmony, e. 1, t. >4, p. 47; 
Proto-Relii_ r io"s ; >i •<■ Proto-Religious l)i>- 
penaation; Intellectual or Rational, 
not include the Baconian Period, c. 34, t. 
186, p. ^4; Artoid, c. 40, do., p 

Dissection, Analogue of Radical Analj 
(Anatomio), t. 488, p. 844. 

Dissensions, of Mankind, uses of, t. 1048, p. 
: Numeral Analogue of, do. 

Dissent; see Protestantism. 

Distance. Two Points, t. 919, p. 650; Dia- 
gram No. 69, t. 928, p. 551 ; Phrenological 
Organ of, Buchanan, t. 933, p. 55*. ; Two 
Points, t. 984, do. 

Distinct Form: see Analogical Form. 

'•Distinctly h.\e,'' Swedenborg = Univar- 
iant, t. 760, p. 485. 

Distinguishable, not separable, a. 22, t. 204, 
p. 155. 

Distribution, and Collection, c. 2, 1. 15, p. 11 ; 
fundamental, of Society, by Comte, into 
1. Intelligence; 2. Affection, and 3. Action, 
(oi Booiety), t. 42. p. 26; more radical, by 
the author, into 1. Divergent Individuality; 
divergent Individuality : 3. Harmonic 
Individuality, t. 47, p. 80 ; Comte's distri- 
bution related to Head, Heart, and Hand, 
t. 42, p. 26; mine related to Trunk (of 
Centre), Limbs for Periphery), and Total- 
ity, do. ; of Warren, Comte, and Fourier 
compared, t. 55, p. 34; of Integraliam and 
Pantarohiam, t. .v.. do. ; of the Universe, t. 
124. p. 71 : of Mind and Matter identi 
164, p. 119 ; of til .3; Fund 

ElrposUion of, Poaitivist and l'u' •• 
al, Tabic No. 15, | . 4 ; t. 808, 



BASIC OUTLINE OF UNIVEESOLOGY. 



6G9 



p. 219 ; Internal and External ; Fractions 
and Integers, t. 307, 303, p. 222 ; parallel of 
Number, Form, and Universal Being, t. 
506, p. 359 ; of Details in Domain, t. 544, 
p. 339 ; Basis of Classification and all Sci- 
entific Discriminations ; Orderly Evolution 
of Cardinal Numeration, from One to Two, 
from Two to Three, etc., the Canon of 
Criticism on, t. 642, p. 450 ; Law of In- 
creasing Complexity in, do. ; Scales of, do. ; 
Table No. 41, do. ; Abstract and Concrete 
Types of, t. 643, p. 451 ; of Temple, and 
Cube, t. 1013-1030, pp. 590-600 ; t. 1032, 
1033, p. 602; of the Sciences , seeSpencer- 
ian ; see Basic Distribution. 

Distributions, Numerical, Fourier, t. 462, p. 
334 ; special, of all Being whatsoever illus- 
trated by Foem, t. 497, p. 355 ; down to 
minutiae, t. 498, do. ; General, first in or- 
der, t. 499, do. 

Divergency, Sectarian, t. 1114, p. 634. 

Divergent Individuality, contrasted with 
Convergent, c. 2, t. 40, p. 24 ; Diagram No. 
2, (Typical Tableau), t. 41, p. 24; Variety 
Aspect of the Social Constitution, do. ; sym- 
bolized by the Limbs of the Body, t. 47, p. 
30 ; as Basis of social order, representative 
man of doctrine of, Josiah Warren, t. 48, 
do. ; by the author, do. ; by J. Stuart Mill, 
do. ; by Herbert Spencer, do., p. 31 ; de- 
fined, t. 52, p. 32; principle of Freedom 
and Progress, do., t. 53, p. 33 ; c. 5, t. 226, 
p. 166 ; Notation of, t. 304, p. 220 ; true 
Measure of in Society, t. 760, p. 435 ; t. 
761, 762, do. 

Divergent Isolation, of Individual Centres, 
in Protestantism, t. 1123, p. 639. 

Diversity of Aspects from Different 
Points of View, t. 1122, p. 638. 

Dividing Function, of Line, t. 591, p. 419. 

Divine Social Code, a. 46, t. 204, p. 169. 

Division, Internal, Fractions ; External, In- 
tegers, t, 307, 308, p. 222 ; reduced to Sub- 
traction, t. 849, p. 521 ; t. 910, p. 546 ; t. 
911, Diagram 66, do. 

Do, Re, Mi : see Octaves. 

Doctrinal Adjustment, t. 1113, p. 633. 

Doctrineis), meaning of will be furnished 
by Social Integration, t. 57, p. 35 ; Ana- 
logue of, prior to Knowledge, Absorption 
of Nutrition, or Sucking of the Infant; not, 
in preponderance, adult food, c. 20. 1. 136, p. 
80; leading, of all Sects and Religions true, 
and will be rescued, a. 51, t. 204, p. 172 ; 
t. 414, p. 289, statement guarded, c. 1, 2, 



do., p. 290 ; Two Grand Opposite, in Re- 
ligion, Philosophy, and Practical Life, c. 2, 
t. 1119, p. 637 ; World of, will be revolu- 
tionized in thirty years, t. 1123, p. 033 ; see 
Creed. 

Dogma ; see Creed. 

Doherty, Hugh, 1. 1099, p. 627 ; t. 1103, p. 
630. 

Doing; see Action, and Art. 

DoMAiNvSj, signified by representative uames, 
c. 1, t. 40, p. 24; of Science of Sociology, 
the Body Corporate, le Grand Eire of 
Comte, t. 42, p. 26 ; t. 55, p. 34 ; A or Any, 
has the termination ismus^ adj. ismie; c. 3, 
t. 43, p. 27 ; (see Terminology), compound 
with connecting vowels o and a, c. 13, t. 
43, p. 28 ; Elementary, characterized by 
Simplicity and Generality, t. 200, p. 138: 
Concrete and Abstract Principles, Repeti- 
tion of each by each, a. 24, t. 267, p. 213. 

Dome, of Temple, repeats Head, and Man, t. 
287, p. 211 ; alove contrasted with ground 
below, t. 655, p. 456 ; Aerial, t. 873, p. 529 ; 
see Temple. 

Dominant, and Subdominant; subversion of, 
a. 35, t. 204, p. 164. 

Dominant of the Domain, t. 523, p. 379. 

Dot, Coarse and Fine ; Body and Soul ; Cell, 
Atom, etc., t. 829, p. 515 ; Diagram Nos. 
55 and 56, t. 830-833, p. 516 ; Analogue of 
Unit, t. 838, p. 518 ; Single, Type of Single 
Thing; Aggregations; Incoherent, Coherent, 
as Individuals in Society, t. 842, p. 519 ; or 
Point, undergoing development, t. 1078, p. 
622. 

Doten, Lizzie, a puzzle for the Sages, 
1. 1109, p. 631. 

Doubt ; see Skepticism. 

Down, instinctually thought of as Base or 
vile, t. 40S, p. 286 ; a Single Fixed Point ; 
All Points, t. 1121, p. 637. 

Draftsman's Lines, must be thin, delicate, 
etc., meaning <- f this fact, t. 434, p. 346. 

Dramatic Probability; Introduction, p. 
xxxii. 

Dramatism, of Being ; Child how born ; Man 
Erect ; Vertebrate Sub-Kingdom, t. 8S4, p. 
533. 

Draper (Dr.), Intellectual Development of 
Europe, mentioned, c. 34, t. 136, p. 84; t. 
1107, p. 630. 

Drawing, compared with coloring, Ruskin, 
t. 494. p. 354. 

Dressmaker, the, and Nature, t. 1050, p. 611. 

Drift s), of Philosophy and Echosophy, c. 1, 



G70 



DIGESTED INDEX OF THE 



t. 16, p. 10; First, from ( "ircmnferciu-o to 

I mre. Intuitional and Obeervetional, k 

1-4. p. L80; of Human Aspiration and 

Old un.l ilit- New, t. 484, p. 

; ; the Primitive, Table 81, p. Ill; 

Time, along Radius = Three Methods in 
B race, t. 688, p. All ; of Direction, de- 
fined, t. 816, pp. 434. 4;;.". ; Diagram No. 41, 
d ', do. : relation of to Force, t. 

First, of Analogy, reversed in 
, t. 988, p. .",32; see Force, Gamers. 
DbiTOTO lVwKit, repeats Arbhrismology, 

Table 19, t. 858, p. 249. 
DiAD, Analogue of Thought. Reason, 
ight-Line, Line, a. 37, t. 204, p. 165; 
-. do., p. 168; = Two Points, t. 876, p. 

Dial Number, in Grammar, Analogues of 
Objects paired, t. 703, p. 465; Transition 
from to Gender, t. 704, p. 466. 

Dualism, in Philosophy, c. 1, 2, t. 756, p. 4S3. 

Duality, badge of Science, yet unitive, t. 
764, p. 4S6. 

Dubiosity of Numerical Classification, t. 641, 
p. 450. 

DrisM. Unisin, Trinism, first mention of, t. 
186, p. 71 : The Second Law of Universal 
Being, stated and defined, t. 2u3, (2), p. 



ill; Differentiation, t 209, p. 149 ; Che 
< mi tie Unism or Basis of Unity, t. 477, 
j>. :'»42; Form Analogue of Straight-Line, 
t. 688, p. 888 ; Diagram No. 18, do. : Ana- 
logue of Science, the Kejulutive or (•'<>/■< ru 
iit<j Principle, t. 542, p. I'nism, 

Trinism: Analogue of Line, Science, and 
Tin-: Ikie, Tables 37 and 88, t. 543, 545, pp. 
38s, 689 ; Bifurcation of, t. 641, p. 450; the 
0fM thing representing; Morphic Analogue 
of the Line, t. 877, p. 531 ; fc.879, do. ; Con- 
trast of with Unism and Trinism, t. 688, p. 
540 ; is the Scientoid Uhisrn, c. 2, t. 806, p. 
542; repeated by Secondism, t. 804, do. 
Duismal — repressive and chastcuing, c. 5, t. 

3, ]>. 3. 
Duismus, of Society, is the Numerousness of 

Individualities, t. 761, p. 485. 
Duodecimal Numeration; see Numeration; 

Morphic Type of, t. 864, p. 588. 
Duration, = Time, Length, Height, Suc- 
cession, Series, t. 284, p. 808; t. 88T, p. 
211; t. 288, p. 212; defined as Lengthiness 
of Being, etc., t. 558, p. 306 ; Tabic No. 39, 
do., p. 397 ; is Order, t. 559, p. 887 ; Line 
the Analogue of, c. 1, t. 639, p. 448. 
Dynasty, Ordinal Numbers in, t. 288, p. 
212. 



E. 



Eart:i, an Element, banc Cosmical Sub- 
stance, Ground of Being, t. 94, p. 57 ; is 
to Humanity what Trunk is to Body, t. 96, 
p. 68; molten Interior of associated with 
Heat, Heart, and Blood, do. ; one with 
Light, in the Sun, t. 96, do. ; t. 98, p. 88 ; 
c. 1. t. 100, p. 60 ; reinstated as an Element, 
t. 108, p. 61 ; Air, Fire, and Water, the 
four Elements of the Ancients reinstated, 
t. 108, p. 61 ; -Centre and Sun-Centre, 
opposed, a. 14, c. 32, t. 136, p. 90 j Land 
and Water, t. 886, p. 209; and Hell, more 
respectable than reputed to be, t. 407, p. 
886; Exteriors and Inferiors of the Body, 
t. 408, p. 886 : Analogue of Trunk in Body, 
t. 468, p. 881 ; Woman the Analogue of 

the latter, do. ; the Body of Nature, t. 641, 
7; Different Elevations of; Mountain 
Tope, etc., Pound Number, t. 566, p. 400; 
Air, Fire. Water = Bubetanoe, t. 691, p. 
and Sun, t. 755, p. 488; footstool of 
Man, t. 1068, p. 618; bride of Man, do.; 



tbe Solid Material, must bave a foundation ; 
has no foundation, t. 1181, p. 637. 

Earth-Pall. t. 639, p. 449 ; Orb. Planet, 
contrasted with Blank Space = Something 
and Nothing, t. 647, 648, pp. 462, 453 ■ t. 
658, p. 457. 

Eartu-G round, and Air above ; Earth-Ball, 
and Air around, Diagram No. 44, t. 653, p. 
455. 

East, and West, t. 432, p. 303 ; to yield rank 
to the West, t. 436, p. 309; to West, 
Wave of Progress, round the Globe, c. 6, 
t. 44S p. 820 ; Befluxional, do., p. 881 : 
Spirit of Reconciliation of, Pautarehally, c. 

7, do. 

Eating process of, analogous with Thought- 
Discriminations, a. 18, c. 32, t. 186, p. 91 ; 
a. 19, 20, do. ; order of and Mickin<r, a. 24, 
do., p. 88; like Oxidation, do. ; Analogy 
of with Coition, t. 446, p. 317. 

Echo, of Matter to Mind ; Introduction, pp. 
xii, xxx ; of Analogies, 1. 101, p. Go ; between 



BASIC OUTLINE OF UNIVEKSOLOGY. 



671 



different Realms or Domains of Being = 
Analogy, Correspondence, 1. 165, p. 119 ; = 
Correspondence, Analogy, t. 254, p. 191 ; 
of Concrete Domains to Abstract Prin- 
ciples, a. 24, t. 267, p. 213; Universal, of 
Principles and Forms = Analogy, t. 493, p. 
355 ; of Careers, of Pure Form and Eeal 
Being, t. 639, p. 449 ; between the Ab- 
stract and the Concrete, t. 797, p. 499 ; of 
Analogy, Matter and Mind, t. 805, p. 504 ; 
Type of Organized Being in any one 
Sphere, the, of that of do. in all Spheres ; 
discoverable and precise between Evolu- 
tions of Matter and Mind, t. 834, 835, p. 517 , 
of Unity, through all Domains, t. 907, p. 
543 ; Exact Scientific between Physiology 
and Sociology, t. 982, p. 574 ; see Typical 
Eeproduction, Type, Type Form, Eeflect, 
Symbol, Analogue, Comte, Kant. 

Echosophists, go too far in rejecting Indeter- 
minate Method, t. 218, p. 156. 

Echosophy, definition and derivation of, t. 
12, p. 9, and c. 3, do. ; contrasted with 
Philosophy, do. ; see Science, and Positiv- 
ism ; repeats Science, t. 13, p. 9 ; begins in 
Diversity, ends in Unity, c. 1, t. 15, p. 10 ; 
laws and phenomena, do. ; see Table 1, do., 
p. 11 ; related to One, Two, Three, as Phil- 
osophy to One, Many, All, t. 218, p. 157 ; 
represented by Sciento-Philosophy, t. 243, 
p. 187 ; t. 246, p. 188 ; the main Elevation 
of the Temple of the Sciences, t. 269, p. 
195; Elaborismus of the Universe of 
Thought, do., p. 196 ; Lower Story of dis- 
tributed by Spencer, t. 270, do. ; Primitive 
Division of General and Special Science, 
t. 292, p. 214; and Philosophy, distributed 
in Parallel views, Table 18, t. 347, p. 245 ; 
restrained, heretofore, to mean Monospher- 
ology, t. 473, p. 339 ; relates to No. 3, do. ; 
relatively elaborate, compared with Philos- 
ophy, t. 483, p. 344; = Anthropism, t. 995, 
996, p. 580 ; relation of to Anthropic Form, 
1. 1067, p. 618. • 

Eclecticism, intermediation of Experiential- 
ism and Transcendentalism, t. 406, p. 285 ; 
echoes to Interismology (Purgatory), Table 
30, t. 419, p. 293. 

Eclectics, intervening between Materialists 
and Idealists, c. 31, t. 136, p. 82. 

Economy of Means, t. 877, p. 530. 

Ecstatic, The, = Equation, or Interme- 
diation and Conjunction, Clef, t. 448, p. 
316 ; corresponds with Abstractology, the 
insertion of Lines, c. 2, 4, do., p. 317 ; 



The, Ineffable, Paul, Inducible, "Wronski, t. 
468, p. 337. 

Ecstaticism, a branch of Ontology, t. 439, p. 
311 ; what and where, t. 444, p. 314 ; of 
Eegenerative Being, c. 2, t. 448, p. 318. 

Ecstatology, Eelations and Clefs of, t. 466 ; 
p. 335 ; Table 32, do. 

Edifice, of the Body, a. 1, t. 42, p. 25; 
House, Temple, t. 903, p. 541 ; Diagram No. 
64, do. ; Masonic Symbol, t. 905, p. 542 ; t. 
924, p. 552; sublime, of Truth; see 
Temple. 

Education, The Entire Future System of, 
How based, t. 484, p. 347. 

Educational, and Organic Differences, Ulti- 
mate Solution of, t. 1113, p. 633. 

Educationist, Prof. Boyle as, c. 1, t. 4S4, p. 
346. 

Effects, Sequences, Trains, Traits, etc., Dia- 
gram No. 71, t. 954, p. 564; t. 955, 956, p. 
565 ; t. 959, 960, p. 567 ; may be dismissed, 
t. 961, p. 56S. 

Egeneto, has become, applied to Babylon 
(Mystery), a. 50, t. 204, p. 172. 

Egg, Fertilization of, Segmentation of, etc. ; 
Case of the Hermellas, as illustrative of Or- 
ganization, c. 2-18, t. 136, pp. 76-80 ; and 
Chicken, which first, c. 31, t. 136, p. 82 ; 
32-111, do., p. 83 ; c. 35, t. 503, p. 374 ; 
Parts of, t. 553, p. 394 ; t. 554, do. ; Panto- 
logical Meaning of, t. 596, p. 421 ; Dia- 
gram No. 28, do., p. 420 ; Typical shape 
of, t. 773, p. 491 ; belongs to Female ; 
Seed, Atom, Unimpregnated, Impregnated, 
t. 774, do. ; Cut-up of, Mathematical Shape 
of, t. 775-777; pp. 492, 493; Diagrams 
Nos. 47, 48, 49, do. ; Type of Trinism, t. 
784, p. 495 ; Forms of Symbolize all De- 
partments of Philosophy, t. 785, do. ; An- 
thropoidule within, t. 881, p. 532 ; an Art- 
Product of Nature, t. 887, p. 535 ; (Solid 
Form), a First Head of Elaborate Form, 
Trinismal, t. 914, p. 547; t. 915, p. 548; 
Diagram No. 67, do. ; No. 69, t. 923, p. 551 ; 
t. 924, p. 553 ; Man produced as from, 
t. 986, p. 575 ; "Whole of, two Types of, 
t. 991, p. 578; Brahminical, the Mass or 
Bale of Materials, t. 1063, p. 617. 

Egg-Embryonism, First-Principle-Domain in 
Feminismus and Philosophismus, t. 785, p. 
495. 

Egg Figure, Pantolosrical Meaning of, t. 596, 
p. 421 ; Diagram No. 28, do., p. 422. 

Egg-Form, Symbolism of, Title-page, t. 86, p. 
50 ; occult Presence of, Diagram No. 72, t. 



672 



DIGESTED INDEX OF THE 



p. 666; and Human Figure Inter- 
blended, t 187-1000, pp. 676-588; Diagram 
No. 74, t. 680, p. 577. 

-hell, to illustrate, t. 668, p. 394. 

P-Coneciona, t. 608, p. 288; is 

the true Man, the Mind not bo, t. 658, p. 

. 858; t. 668, p. 859 ; the re- 

aotion of upon Thought and Sensation, t. 

. . p. 885. 

j, ami Altruism, Comte, t. 112, p. 67. 

EOTRIAD 1 uilosoiuiy ; see Philosophy, 
Egyptian. 

Eiobt (Number), Science rules in, c. 6, t. 
508, p. 859 ; related to Cube, c. 6, 10, do., 
pp.859, 868: the Third Power of Two; 
Cube, t.808, p. 544; t. 94$, 950, 951, p. 
563 ; (incipient) Cubules, reduced to 7 ; t. 
1031, p. 601 ; to 5, t. 1036, p. 604 ; Grand 
Banc Scietdo-Sacred dumber, t. 10.^4, p. 
608; repeats the Cube, do. 

Elaborate Cosmical Conception, t. 355, p. 
251; Table 21, t. 358, p. 255 ; echoes to 
Concretolotrv, do., t. 358, p. 254; dis- 
tributed, Table 22, t. 358, p. 256. 

Elaborate 1- xistence, Epitome of, Anthro- 
poidule, t. 880, p. 531; t. 881, p. 532; 
Diagram No. Go, do. 

Elaboration, principal of Comte, t. 36, p. 
fundamental of do.; do., p. 21; cor- 
responds in p;;rt only with Anthropology 
and Cosmology, t. 37, p. 22; t. B88, p. 
533. 

Elaborismus, of Number, c. 1, t. 228, p. 177 ; 
t. *j7", ]». 196; of Being and Thought, in 
Observational Facts, c. 6, t. 503, p. 359; 
of Form, Surface and Solid, t. 538, p. 386 ; 
of Logic, Proportions, and Syllogisms, t. 
580, p. 410; of Form, Surface and Solid, 
t. 587, p. 416 ; and Elementismus, Pwer- 
t, p. 534. 

Elders, Four and Twenty ; Vertebra?, t. 455, 
p. ! 

Eleatics, Ferrier, The One and The Many ; 
To Hen and Ta Polla, a. 27, t. 204, 
p. 158 ; called Dialectical, a. 29, do., p. 
158. 

Elective Affinity; Marriage, t 312, p. 
884. 

Electrical Polarity, Scientic, Masculoid, 
:, p. 501. 

T'l.r.cTRiciTY, and Chemistry, Positive and 
ttive Relations in, t. 808, 804, p] 
608. 

r.\RY Types, of Form, Curve, Straight, 
Bogarthion Line, t. 511 : t. 519, p. 



377; t. 521, p. 378; Domains; see Do- 
mains. 

EuUGDmaxUB, of the Real Universe, t. 2 
p. 176; c. 1, do., p. 177; of the Mathe- 
matics, t. -z-j'j, p. 177; or Being, Domain 
of Radical und Ordinary Analysis; illus- 
trated by Phonetics, etc., t. 4s3, p. 344 ; of 
IMng and Thought, in Number and Form, 
c. 6, t. 503, p. 859; of Number in Abri 
ment of that of Form, do. ; of Form, Point 
in Line, t. 538, p. 386 ; of Logic, Terms 
and Definition^ t. 580, p. 410 ; and Ela- 
borismus, Reversal, t. 8S4, p. 534. 

Elements, of Old Greeks, 4, Earth, Air, 
Fire, Water; conceived of in a mixed way. 
partly material, anticipating Chemistry, 
partly spiritual, anticipating Philosophy, t. 
92, p. 55 ; discarded by modern Chemistry ; 
reinstated by Dniversology, t. 94, p. 56 ; 
how. do. ; the four of the Ancients, rein- 
stated, t. 102, p. 61; in a Sense, outrank 
the Chemical Elements, do. ; Earth, Air, 
etc., Naturoid Phase of Nature, Metaphy- 
sie, 1. 135, p. 74; Pure Categories of Being, 
Table 10, t. 145, p. 105; = Duism and 
Unism, a. 20, t. 204, p. 153; the Two 
which go to the Constitution of Every 
Thing, The Limit and The Unlimited, a. 
21, 22, do., p. 154; of Number, Monad and 
Duad, antecedent to Number, a. 25, do., p. 
157 ; of Number and of Form, Analogy 
between, a. 26, do., p. 158; Two, Incx- 
pugnably united in the Constitution of All 
Things, Number or Limit itself, t. 253, p. 
191 ; of Speech, illustrate all Elements, t. 
484, p. 346. 

Elite, of Humanity, alternately Masculoid 
and Feminoid, t. 803, p. 502. 

Elizabeth, of England, c. 1, t. 803, p. 503. 

Ell, Elbow, Span, t. 452, p. 321. 

Elongation, or Series ; (see Height), re- 
peats Succession and Time, t. 284, p. 20S; 
Notation of, t. 288, p. 212. 

EmInation of Lilies; see Spirit, <: Spirit of 
Truth," and Spiritual. 

Emancipation, of Slaves ; of Woman, t. 432, 
p. 805. 

Embodied Asr-ECT, of Society, t. 312, p. 224. 

Embryo, t. 881, p. 582; Diagram No. 80, do.; 
t. 984, p. 558 ; t. 1001, p. 583 ; see Foetus. 

Embryology, Agassis, t. 960, p. 567 ; = Foe- 
tus, t. 976, p. 572 ; Social, the Science of 
Society cm it is, do. 

ExBBTOTTO Form; sec (b-rm-Form. 

ElOBSOS (Kalp'u Waldo), "greatest man 



BASIC OUTLINE OF UNTIVEESOLOGY. 



673 



most greatly indebted," t. 45, p. 29 ; his 
account of Analogy, t. 14S-150, pp. 106-109 ; 
t. 154, p. 112 ; E=say on Swedenborg, Ho- 
moiomeria, a. 36, t. 204, p. 164. 

Emigration, Cosmical Wave of, and of Ideal 
Evolution, from East to West, round the 
Globe, c. 6, t. 448, p. 020. 

Empedooles, Love and Hate, Table 1, c 1, t. 
226, p. 163. 

Empiricism, term considered, Masson, Note, 
a. 6, t. 354, p. 256 ; see Experientialism and 
Materialism. 

Empyrean, of Thought, above, t. 421, p. 
294. 

End, of universal development, = Eeligion, t. 
16, p. 11 ; the fear of coming to an, of Men- 
tal Progress, futile, t. 178-189, pp. 127-133 ; 
and Cause, contrasted, Table 1, c. 1, t. 226, 
p. 163; see Term, Beginning, Ground, 
Cause, Effect, Swedenborg, c. 1, t. 736, 
p. 475. 

Endogenism, Philosophy from within, a. 5, t. 
998, 999, p. 533. 

Endo-Mechanics, c. 1, t. 231, p. 178; t. 272, 
p. 199. 

Endospasic Order, Fractional, t. 308, p. 222 ; 
see Subjective. 

English, the Kalunkee Incarnation, c. 8, t. 
430, p. 302. 

English Mind, inaptitude of for Transcen- 
dental Thinking, a. 23, t. 267, p. 212. 

Engrenage, Fourier, c. 1, t. 527, p. 382. 

Ens and Unit, t. 504, p. 357. 

Extical, relating to Thing, a. 37, t. 204, p. 
165. 

Entirety, symbolized by Seven (7), why, c. 
10, 11, t. 503, p. 362. 

Entities, Aspects not such, t. 812, p. 508. 

Entity and Relation, t. 313, p. 225; re- 
peated in N umber and Form, do.; con- 
stitute whatever is, t. 603, p. 426 ; illus- 
trated, t. 855-859, pp. 522-524 ; Diagram 
No. 58, p. 524 ; Speculation and Keality, t. 
1027, p. 598. 

Epitome, of All Universal Principles, found 
in any, the least thing, t. 461, p. 333 ; of 
Elaborate Existence, Anthropoidule, t. 880, 
p. 531 ; t. 881, p. 532 ; Diagram No. 60, 
do. 

Equality, of Worth and Difference of 
Rank, c. 43, t. 136, p. 89; the most funda- 
mental idea of Science, Spencer, t. 390, p. 
276 ; Universalized Conception of, in Alge- 
bra, Dialectic, Analogic, etc. ; most Radi- 
cal Principle of Science ; Pivots on Punc- 



tum Vitae in Body, t. 454, p. 324 ; t. 478, p. 
342; of Woman; see Woman's Rights. 

Equa-inequism, t. 902, 903, p. 541 ; Diagram 
No. 64, t. 903, do. 

Equation, and Ratio, the broadest mathema- 
tical Generalization, t. 240, p. 186 ; Ana- 
logy of with Abstract Relation, do. ; de- 
fined, t. 390, p. 276; of sides of Body, 
focalized at Punctum Vitae at top of Neck, 
Point of Decussation of Nerves, t. 454, p. 
324. 

Equism, of Form, etc., t. 897-903; pp. 
539-541 ; Diagram No. 64, p. 541 ; and 
Equity, t. 906, p. 542 ; Diagram No. 69, t. 
923, p. 551 ; and Inequism, t. 1028, p. 593. 

Equity = Straightness of Form, t. 521, p. 
379. 

Errors, the Greatest of All, Partialism, t. 
1115, p. 634. 

Espousals ; see Marriage. 

Esse, and Fxiatere, Table No. 40, t. 562, p. 
393. 

Eternity, counterparted with Time, c. 3, t. 
9, p. 7 ; = Time solidified in Space, Sweden- 
borg, c. 29, t. 503, pp. 369, 370 ; Symbol of, 
The Circle, t. 821, p. 513. 

Ether, Primitive ; see Milk. 

Ethesia, Second Form of Matter, Prof. 
Joseph Henry, and Prof. Silas L. Loomis, 
t. 63, p. 39; related to Oclic Force of 
Reichenbach, do. ; differs from Spirit-Mat- 
ter, t. 64, do. 

Etheeial Consistency, t. 675, p. 460 ; t. 632, 
p. 461 ; Table No. 42, t. 633, do. 

Ethics, definition and rank of, c. 5, t. 5, p. 5 ; 
a. 1-3, c. 5, t. 5, p. 6 ; Analogue of Postures 
of the Body, t. 453, p. 322 ; see Moral 
Science. 

Eureka, Poe, quoted, note 1, t. 622, p. 439. 

Europe, and America, Relatoid, c. 5, t. 448, 
p. 319; Wronskrs Idea of, c. 6, do., p. 
320; Disarming of, to be effected Pan- 
tarchally, c. 7, t. 443, p. 321. 

Even, Numbers, how augmented, Note 1, c. 
7, t. 503, p. 360; and Odd Numbers, 
t. 696, p. 464 ; repeats Two, t. 698, do. ; 
both Odd and Even repeat Three, t. 699, 
do. ; t. 700, p. 465 ; Number = Segmented 
Form ; Normality, Squareness, Conformity 
to Law, t. 843, p. 520 ; Diagram No. 57, 
do.; and Odd, lumbers, Morphic Ana- 
logues of, t. 866, p. 523. 

Evenness, and Oddness, t. 306, p. 221 ; 
changes to a unismal character = Odd- 
ness, t. 477, p. 342 ; Analogy with Two, t. 



074 



DIGESTED INDEX TO THE 



Two, Head of Kvin Series of 
Nu at* ' i'. .'>H'; i. 1028, p. 

now, in Time, never snested,t.560, 

I>. 827; Change, Analogue of Time, t. 665, 

p. 458; Morphia. Analogue of, t. sG5, p. 

Time, Evolution. 

1 vi: '.I. inseparable, t. 411, p. 287 ; 

Itiktou vi\ t. 412, p. 288 ; hidden genua of 

in Highest Heavens, do. 

Evolution, of Analogies, defined, formula, 

t. 101, p. 60 ; illustrations of, telesOOping, 

c. 1, do. ; Developing Beriea of, 1. 125, p. 

71 ; in two Order*, a. 17, e. 32, t. 136, p. 
91 ; Experiential Scries, do. ; lnfanta-Fe- 
niinoi lal, do.; a. 19, 21, do. ; two Orders 
of; 008 orders of Evolution; and Invo- 
lution, Terminal Conversion into Oppo- 
site*, c. 1, t. 187, p. 131 ; Universal Cos- 
inical, governed by Unism, Duism, and 
Trinism, t. 212, p. 162; of Mentation, a. 39, 
t. 204, p. 166; Ideal, Cosmieal, Wave of 
Emigration from East to West, round the 
Globe, e. 6, t. 448, p. 320; Refluxional; 
do.; p. S21 ; of Cardinal Series of Num- 
bers, as guide of Thought, t. 47s, p. 042; 
Canon of Criticism, t. 489, p. 349; 
Wronski's Formula, e. 1, do. ; extracting of 
Boots, t. 623, p. 439 ; and Re-involution of 
Forms, t. 639, p. 449; Orderly, of Cardinal 
Numeration, the Canon of Criticism on 
all Distribution, t. 642, p. 450 ; Varieties 
in, t. 643, p. 451; Natural and Logical Or- 
ders of, t. 924, p. 553 ; Planetary, of the 
Unity of the Race, t. 1114, p. 634; see 
Necessary Evolution. 

Exact, or Abstract Logicismal, Mentation, 
Masculoid, a. 42, t. 204, p. 168; Etymology 
and meaning of, t. 519, p. 377. 

Exact Number, Analogue of Science, t. 565, 
p. 400. 

Exact Keasontng, and Actuality, always con- 
tradictory, a. 12, t. 267, pp. 203-'2o5. 

Exact Science = The Abstract ismus of Ex- 
istence, t. 121, p. 7^; Mathematical, Logi- 
cal, Analogical, do. ; or Abstract, allied 
with Lonricismal Mentation, Masculoid, a. 
42, t. 204, p. 168 ; Domain of, one of Pure 
Nothings, t. 811, p. 508; yet Positive, 
do. ; of Morals and Society, t. 207, p. 
646. 

Exactoloot, Typical Table No. 7, t. 40, p. 
: AbstraetologY, t. 270, p. 129 ; sub- 
division, t. 27T, p. 202; Clef of, do.; to 
4th Attenuation, t. 260, 281, pp. 205, 206; 
Clefs of, Subdivisions of, do. 



Execution; see Action, and Art. 

I- XIIOUTATION, t. 22, p. 1,"). 

l.\i i;..\c l, antithet of Movement, static, and 
Space-filling, t. 26, p. 16; = Solidarity of 

the Universe, do., p. 17 ; contrasted with 

Movement, t. 268, p. 128 ; all actual, com- 
pounded of Contradictions; reconciliation 
of this with the Law of Lo^ic against 
Contradiction, a. 12, t. 267, p. 208 ; t. 266, 
284, p. 2os ; Concrete, TriniMnal, a. 19, t. 
267, p. 209 ; Absolutoid and IJclatoid, do. ; 
is the Trinismal Absolute, a. 26, do., p. 
215; (Ger. Daseyn), defined, t. 664, p. 273; 
Phenomenal, resultant from The Infinite 
and The Finite, Table 33, t. 466, p. 81 
Etymology of the word, t. 555, p. 626; in- 
volves motion, t. 556, do. ; and Being, Table 
No. 40, t. 562, p. 398 ; Order of, t. 666, p. 
399 ; symholized by the Perpendicular 
Line, Diagram No. 42, t. 632, p. 444 ; re- 
lated to Sense of Touch, t. 033, do. ; Dia- 
gram No. 43, t. 604, p. 445. 

Existere and Esse, Table No. 40, t. 562, p. 
828. 

Kxosi'acic ; see Objective. 

Experience = successive stimuli of Sensa- 
tion, t. 401, p. 282. 

Expep.ientialism, and Transcendentalism ; 
see Materialism ; Strife between, a. 26, e. 32, 
t. 136, p. 93 ; Spencer, at times, but not 
radically, apprehending it, a. 27, do., do.; 
term considered, Masson, Note, a. 6, t. 
354, p. 256 ; Analogue of Earth and Hell, 
t. 406, p. 285; Apology to Mr. Mill, t. '0.', 
do.; repeats Materialism, t. 405, p. I 

Experientialists ; see Materialists and Sen- 
sationalists ; hold Thought, with the 
Sophists, to be Secondary, and derived, a. 
38, t. 204, p. 165. 

Expression, counterpart of Impression, t. 433, 
p. I 

Exqusiteness, of Nascent Life, c. 2, t. 448, 
p. 31-. 

Extension, represented by Line, t. 662, p. 

. Table No. 86, do. ; t. 640, do. ; Table 

No. 07, t. 542, p. 882; symbolised by the 

Horizontal Line. Diagram No. 42, t. 682, p. 

444; related 1 :' Sight, t. 633, do. ; 

Diagram No. 48, t. <i- - ;4, p. 445. 

External Bensee and Internal, c. 25, t. 503. 
p. 

Exteriority = Objectivity, Ulterior and [in- 
mediate, t. 810, p. 224. 

Extracts, from other authors, treated freely, 
c. 1, t. b2, p. 45. 



BASIC OUTLINE OF rNEVEESOLOGY. 



675 



Exteaoedi>-ary Analysis, Phonetic, etc. ; Eye, and Light, t. 95, p. 53 ; the Single, t. 

se; Radical Analysis. p. 223 : Single Ail-Seeing. Symbol of 

Extremists, tend to the opposite Extreme, t. Gcd, t. 7f0. p. 497 ; Eays of Light enter- 

84, p. 46. ing, Type of Development, t. 107S, p. 622. 



F. 



Fabric of the Entyerse, Bases of, Qnality 
and Quantity, t. 458, p. 329. 

Face, or Front, of Body =, The West, c. 5, 
t. 443. p. 319 : corresponds with Adjective 
and Adjective Domain, t. 551, p. 392 ; 
Human, Oval, t. 553, p. 394 ; = Front Ele- 
vation of Edifice, t. 1023, p. 599; see 
Features, Head. 

Facets, Analogous with Physics, t. 453, p. 
322 ; correspond with Adjective Domain, 
t. 551, p. 392 ; see Face. 

Factors ; see Principles. 

Facts, and Law, Introduction, p. xvii ; and 
Principles, discriminated and defined. 
Hickok, a. 1-9, 1. 193, pp. 136-142 ; and 
Phenomena, obscure the Typical Plan, t. 
494, p. 354 ; Classification of, and Induc- 
tion, c. 5, t. 1012, p. 592. 

Faculty, Eniversal and Particular, a, 38, t. 
p. 166 ; 1. 1117, p. 635 ; see Universal 
Faculty and Particular Faculty. 

u Fairy Quee:^," Spenser quoted, a. 1, c 1, 
t. 903, p. 547. 

Faith. Conviction from Testimony, Hickok, 
a. 4, t. 193, p. 137 ; t. 354. p. 250 ; directed 
on Progress, a. 10, t. 998, 999, p. 537 ; and 
Skepticism harmonized, a. 13, do. ; impos- 
sible and undesirable to convert all men to 
the same, t. 1112, p. 632 ; Simplicity of 
Childhood, t. 1122, p. 633 ; see Creed, and 
Ontological Faith. 

FALLING Bodies. Increments of Velocity of, 
t. 1035, p. 604. 

Falsehoods, two seem necessary to the state- 
ment of a complex Truth, a. 31, 32, t. 267, 
pp. 219, 220. 

Families = Orders in Classification, Gray, t. 
490, p. 350. 

Family : see Society. 

Family Group, Diagram No. 73, t. 985, p. 
569 ; the Societary Atom or Primitive Cell, 
t. 970-980, pp. 571-573. 

Family Tree, Diagram No. 74, t. 990, p. 
577. 

Faraday, Prof., partial recognition by, of 
Reichenbaclrs Odic Force, t. 62, p. 39. 



"FASCICULUS OF CONTRADICTIONS,'' Mill, a. 
7, t. 267. p. 201 , of " Negations," do., a. 
do. ; impossibility of, Mill, a. 11, do., p. 
202 ; the Contrary affirmed by me, with 
Hegel, a. 11, do., p. 203: Mill quoted to 
sustain, a. 12. do. ; reply to Mill, a. 11-15, 
do., pp. 202-207: a. 21, 22, do., p. 
210 ; of Lines make surface, etc., t. 639, p. 
448. 

Features, of Head and Face, t. 636, p. 446 ; 
see Head. 

Feeling, a fundamental branch of Philos- 
ophy of Mind and of Religion, t. 25. 23, p. 
16 ; Table 3. t. 27. p. 17 ; relations of re- 
versed, t. 23, p. 17 ; Tables 4, 5. p. 13 ; 
Table 6, t. 35, p. 20 ; Heart or Left Side 
Symbol of, Diagram No. 2, (Typical Ta- 
bleau), t. 41, p. 24 ; one of Comte's fun- 
damental divisions ot Society, called 
Sentiment or Affection, t. 42, p. 26 ; apart 
from Knowledge, Feminoid, Infantoid, c. 
22. t. 136, p. SI ; is it based on Knowing or 
vice-verm , do. ; defined by Prof. Bain. c. 29, 
do., p. 82 ; the Analogue of Substance, c. 
30, 32, do. ; other analogues of, c. 32-1, 
do. ; these viewed as first, do. ; and Know- 
ing co-ordinate and inseparable, c. 32-111, 
do., p. 33 ; Analogue of Matter, t. 142, p. 
102 ; and Knowing Analogues of Substance 
and Form, t. 143, do. ; Table 10, t, 144, p. 
104 ; the Substance of the Mind. t. 163. p. 
113 ; characterizes the Proto-Societismus 
or Old Order of Society, t. 302 p. 213, 
and Reason characterize the Final Order; 
Masciloid, do. ; and Knowing, inseparable, 
Ferrier, t. 410, p. 2-7 : t. 419, p. 292 ; in 
the Constitution of Mind, is the Concrctism 
of Mind, c. 3. t. 575. p. 409 ; see Force, Sen- 
timent, Affection, Heart. 

Feelings. Natnrismal Origins of Thought, a. 
22. c. 32. t. 136, p. 92. 

Feet. Two = Qnality and Quantity, t. 453, p. 
329. 

Female and Male Characters, in Mathema- 
tical Formula?, t. 525, p. 3S1 ; E.jual in the 
Absolute, do. ; see Male and Female. 






DIGESTED INDEX OF THE 



Fka - ; .<>riiii- 

•.icn of with Science, a l— i, t. 

44-! 

u.l Iheai.iza ire, from Law, 

KUtine, I 

Female Mind, the, worahipi Being as pre- 
ited, in the Logical Order, the Male as 

in tin' Natural, C 1, 1. 1119, p. 636 J and 

ICele and Female; see Woman. 
Female 1 BOTOXPLB, containa the Male, as 

. [». 466 ; see Feminism. 
Femimn: Boubne. 

PS, of Existence, t. 7-S, p. 473 ; 
c 1, t. 760, do. 
Femini>m, and llaacnliam, from Copulation 
of, ull True Organ ie Development, t. 136, p. 
T . -nds with Substance, as Mascu- 

lism with Form, c. 3, t. 130, p. 70 ; unify- 
ing or coneeptive in Fnnetion, in reality 
<•?</'. c. 5, do., p. 77 ; Tendential and Re- 
stive Correspondence of, do., Mother* 
church principle, c. 7, do.; Proto-Christi- 
anism, do., c. 8, do.; attempted Indepen- 
denoe of, of the Masculine Principle, c. 10, 
1-. do., pp. 77-80 ; c. 22, do., p. 81 ; cor- 
responds repetitively with Infantism, c. 32, 
24, do., p. 81 ; tends worshipfully to Mas- 
cr. B, do. : Subdivided, c. 42, do., p. 

diem, interchange of, t 889, 
p. 265; and kiaacuJism, both found in Mat- 
; and Masculism ; see 
MaBCulism and Feminism. 
Feminismus. Proto-Societiamna, why, dur- 
ing, Man has oppressed Woman, c. 91 

I, p. Bl ; tends to be obedient to Man, 
do.; of Universal Beincr. t. 808, p. B 

ad liasculismua, Ends of the 
1, p. 578 ; see Religion, Scientis- 
mue. 
FmmroiO = Naturoid, t. 186, p. 75; see 
Female Principle; Proto-< hri-tianism is 
. c. 8, t. 166, p. 77 ; = Infnntokl, 
c. 2 I do., p. 81 ; Standing-point, 

Men and Women, c. 42, 
do., p. 87; Matter d<>., a. 11, do., p. 89; 
whole Historical Evolution such, a. 22, do., 
: Dieoun ;ch, c. 88, 

Hemisphere of Being, only, 
livided by the Philosophers, t. 769-741, 
p. 477 : 'ure, do. ; 

Table 48. t. 741. p. 47s : t. 744, p. 47-; 
Tablfl 44, d<-., p. 470; Set of Prin- 
ciple-, derived from the llaaeuloid, t. 747, 
9 ) ; Mentation ; see Arbitrismal 
do. 



1'i.LKiER i Prof.), account of Greek Systems 
of Philosophy, a. 'j-.'6, poetim, t. i ju4, pp. 

146-174 ; Relative and Particular Truth, 

ami Faculty in Man, a. 8, do., p. us; u.88, 
do., p. 161; a. 55, do., p. 174; Sensible 
Truth not the Basis of Philosophy, a. 10, 
do., p. 14*J; Pythagoraa, a. 11-96, do., pp. 
160-166; dcoinetric4il illustration, a. 86, do., 
p. ir>7; the Eleatioa, Xenophai 
do., pp. i">s, L69; Parmenidea, a. 81, do*, p. 
10'>; Heraolitus, do. ; An;; a. 36, 

do., p. 164; the Soph . do., p. 164; 

Thought discretcd from Benaation, a. 4o, 41, 
do., pp. 166, 107 ; Freedom of Mind in 
Thought, constraint in Sensation, a. 43, do., 
t. 168; no Belf-ConsciousnoM in S<m>ation, 
a. 46, do., p. 169 ; no true S\ otpathy ; no Be- 
sis of Society in, do. ; on Pytbagoras's idea 
of Unity and Plurality, a. 1, 'J, t. 867, pp. 
195, 190 ; defines the One and the Mai;; 
both distinct from their Absolute grnmd t 
Pythagoras, a. 1-3, t. 207, pp. 195, 1%; 
brings forward Actual Existence in all its 
Complexity as The Absolute, a. 5, do., p. 
200; characterized; extract from, on [Self-] 
Consciousne— . t. 868, p. 259 ; on Sensation 
and Thought as both ever-present, t. 410, 
p. 2>7 ; t. 419, pp. 292, 293 ; t. 422, p. I 
t. 470. p. 840. 

Feticiiism, has certain qualities of truth ; 
adaptativc. and inherent, t. 74, p. 48 ; Poly- 
theism, and Monotheism of Comte, sub- 
divisional, t. 850, p. 247. 

Ficute, Subjective Idealism; Berkeley, Mill, 
t. 113, p. 07; a Nihilist, Masson, a. 1, t. 
360, p. 201 ; or a Pantheist, a. 6, do., p. 
265 . t. C7-J, p. 866 ; his effort to revert 
from Objective World, to Mind, t. 444, p. 
314 ; see idealism. 

Field, of Future Analogy immense, t. 806, p. 
" : George, c. 1, t. 11".-.. 

Figvkes, Alternative, in Table 1, c. 9, t. 
p. 861 ; c. 39, do., p. 375 ; Elementary, t. 
531, p. 888 ; represented by Surface, 

- ■; : Table No. go, do., t. 640, do.; 
Tab: , t.646, p. 889; Higher Ela- 

borate Typv of Art. t. 1 ; charac- 

terized, t. 1008, p. 624 nn. 

Films of Form, B 618, p. 433; 

see M Sphere." 

Final Coming, of Christ; see Second Corn- 
in.'. 

"Final Judgment." The, will disturb 
things thought settled, t. 412, p. 
Bwedenborg'a vision of, t. 416, p. 291 ; t. 



BASIC OUTLINE OF UNIVEESOLOGY. 



677 



423, p. 295 ; is more truly the discovery of 
the Infinite Law of Criticism (Gr. Krineiu, 

TO JUDGE ; TO DISTINGUISH BETWEEN GOOD 

and Bad) ; or of Universology as Such, t. 
421, p. 295 ; t. 426, p. 297 ; of the Gentile 
World = the Present Crisis, Hequem- 
bourg, c. 2, 6, t. 430, pp. 300, 301 ; " The 
Saints" to judge the World, Hequembourg, 
c. 1, t. 431, p. 304 ; t. 433, p. 306. 
Final Obdeb, The, of Society, Notation of, 
t. 302, p. 218; characterized, t. 303, p. 
219. 
Fine Dot ; see Dot ; Analogue of Soul, Ego, 

Mind, t. 837, p. 518. 
Fine Feeling, supplements Science, a. 1, c. 

1, 1. 1119, p. 636. 
Fingers, and Toes = Arithmetic, t. 452, p. 
320 ; their Symbolism, c. 3, t. 503, p. 358 ; 
c. 7, t. 503, p : 360 ; repeat Limbs, t. 1038, 
p. 605. 
Finite, The, the Frothinghams on, Table 33, 
t. 466, p. 336 ; Marriage of with the Infinite, 
t. 467, do. ; Peras, do. 
Fibe ; see Heat ; an Element ; leading qual- 
ity of Heat ; Source of Life ; relates to the 
Heart and Circulation ; central force, focus, 
t. 95, p. 58 ; the Sun, central Fire, t. 96, 
do. ; reinstated as an Element, t. 102, 
p. 61. 
Fibmament, beneath and Arch overhead, t. 

455, p. 326. 
Fibst, the, (Form) or Gross Form of Matter, 
t. 62, p. 39 ; allied with One, Cause, First " 
Cause, Head, Pivot, t. 117, p. 69 ; and 
Second, as Head Numbers, t. 269, p. 
196. 
First Headism = Godism, c. 2, t. 353, p. 

249. 
Fibst Heads, of Evolution, t. 705, p. 466 ; of 
Speculative Philosophy, c. 1, t. 736, p. 475; 
of Elaborate Form, Globe, Cube, Egg, t. 
914, p. 547 ; t. 915, p. 548 ; Diagram No. 
67, do. ; t. 922, p. 550 ; Diagram No. 69, t. 
923, p. 551 ; t. 953, p. 564; and their Trains, 
t. 954, do. ; Diagram No. 71, do. ; t. 956, p. 
565 ; t. 959, 960, p. 567 ; t. 961-963, p. 
563 ; see Prima Capita. 
"Fibst Philosophy" of Comte, stated, t. 
450, p. 318 ; Analogues of in Skeleton, t. 
4"5, p. 325. 
Fibst Pbinciples, of Being ; see Principles, 
represented by One, Two, Three, t. 224, p. 
159. 
Fibst, Second, Thibd, correspond with One, 
Two, Three, t. 155-158, pp. 113-116 ; t. 



214, p. 153 ; t. 219, p. 157 ; of a Secondary 
value, t. 223, p. 159 ; related to Ordinality, 
Protension in Time, t. 590, p. 419. 
Five (Number), denotes Nature, c. 6, t. 503, 

p. 359 ; t. 948, p. 562. 
Fixed Point ; see Single Fixed Point. 
Fixed Stabs, Free Series, t. 874, p. 530. 
Flesh, and Boue, related to Physiology, t. 

1080, p. 623. 
Fluents, in Mathematics, t. 680, p. 461. 
Fluid, Solid, etc., States of Matter, t. 675, p. 

460. 
Fluidity = Ordinal^, t. 676, p. 460; of 
Numbers, t. 678, do. ; relations of to Gen- 
eralogy and to Sound, M, N, etc., do.; 
Table No. 42, t. 683, p. 461. 
Focalization, of Bilateral Equation, at Punc- 
tum Vitas, at top of Neck ; Decussation- 
Point of Nerves ; Analogue of Augment- 
ing and Declining Patio (Mathematical) ; 
Clefs of, t. 454, p. 324. 
Focus, fire-place, the Sun, the, of World, t. 
95, 96, p. 58 ; or Germ in Egg, Diagram 
No. 69, t. 923, p. 551 , of the Body, t. 980, 
p. 573. 
Fcetal Beain, The Spiritual Heavens of the 

Past such, t. 434, p. 306. 
F<etus, represents the Male ; repeats Prin- 
ciples or Origins, t. 705, p. 466 ; Head of 
Historical Order, t. 706, p. 467 ; repeats 
Head, etc., t. 975, p. 572 ; represents Social 
Embryology, t. 976, p. 572. 
Fo Hi; see Confucius. 
Folio ; see Volume. 

Food, more solid, mental, hereafter re- 
quired by Human Family, c. 21, t. 136, 
p. 80. 
Foot, Inch, Pouce, t. 452, p. 321. 
Footstool, ground, contrasted with Dome 

above, t. 655, p. 456. 
Foece(s), account for Matter, Hick ok, t. 65, 
p. 40 ; Hickok's doctrine of, t. 134, p. 74 ; 
Spencer's do. ; artoid, t. 135, p. 75 ; of 
Hickok and Spencer, do not furnish the 
Ultimate Principles, 1. 177, p. 127 ; relation 
of to Order, Method, Drift, t. 621, p. 437 ; 
Mechanical; see Order, Method, Drift, 
Direction, Lengthwiseness, Time, Mechan- 
isms, Careers ; Motion the Form of, t. 621, 
p. 437 ; illustrated in Human Body, Push, 
Pull, etc., t. 622, p. 438 ; Unism, Duism, 
and Teinism of, do. ; called also Power ; 
Mathematical Powers, t. 623, p. 439 ; Screw 
power, do. 
Foem(s), associated with Light, Eye, Brow, 



078 



DIGESTED INDEX TO THE 



'. '.», ]>. ; ..hied with static Aspect 
of the Bodji Mid with Anatoii'\ r, a. 1, 8, t. 
4.', p. 'J."> ; to Substance what Qoantitj is to 

Quality, t. 109, p. 66; opposed to Sub- 
stance, t. in, p, •'.'); enlarged Bean of, 

leiran, do. j Anal ,jue of 

Know nre, \ 88, fc 188, p> 88 ; *nd >lb- 
8ta.Ni dinate and Inseparable, o. 

19-111, do., p. 88; m generated from Sub- 

stanoe, a, l, 8, o» 88, t. 136, pp. 68, 84; 
Order of d -. reversed, u. 4, do.; of Know- 
ing, a. 11, do., p. s, .t ; Cut-up, Line, Limit, 
Outline, Law, a. 81, do., p. 68 ; a. 88, do. ; 
in the largest Sense ; Forms of Wiouyht = 
JUaat, t. 140, p. l»'l ; of Being = Muthema- 
tics, t. 148, p. LOS; and Substance, Ana- 
i of Feeling and Knowing, do.; is to 
Nomber Two what Substance is to Num- 
ber One, c. 8, t. 143, p. 103; Fonnositas, 
c. 7, do. ; and Substance, in Matter— Know- 
ing and Feeling in Maid . Table 10, t. 144, 
p. 104; t. 168, p. 118; aud Number, Ana- 
logy between Elements of, a. 26, t. 204, 
p. 15S; Analogies of with Number and 
the Universe, t. 228, p. 176 ; two mean- 
ings of, 1. Pure Abstraet; 2. A Limit- 
like Mikton, t. 252, p. 190; and Number 
compared, t. 255, p. 191; governing Do- 
main, that of Sciento-Philosophy, t. 256, p. 
198 ; distinguished from Limitation, c. 1, 
do.; largest meaning of includes Num- 
ber, t. 258, p. 193 ; and Number, repeat 
Relation and Entity, t. 313, p. 225: within 
Number, do. ; of Mind, = Perception, t. 397, 
p. 880; External, echoes to Mind, t. 398, 
do. ; A hstract of the Abstract, t. 398, p. 281 ; 
represented within itself by Liniismus, do. ; 
abstracted from Substance, related to Phy- 
sics. t. 453, p. '-Vl'l\ ootuU presence of in 
Number, t. 475, 476, p. 840; and Substance 
= Body, t. 487, p. 348; consideration of 
formally entered upon, t. 494, p. 353; is the 
Subject of the Science of Morphology, 
do.; furnishes Diagrammatic Illustration, 
do.; and Number, fundamental Corres- 
pondence between, c. 1, do., p. 354; se- 
■ Test of Universologioel Discover}-, 
do.; illustrative of Laws of Being, 
. p. 854 : t. 41*7, p. 355 ; Fundamental 
Tariety of, eehoet to every Principle and 
I of Being, t. 496, do; Mdnjfeding or 
m ',',<■> Department of Being, t. 49'>, 
do. ; to be the scientific Ikmviin of the 
Future, t. 495, do,; t. 497, do.; In- 
Oipienoyofj L 508, p. 856; Limit, leading 



element of, t. 503, p. 357; Transition to, 
from Number, e. 1, t. 608, do.; Transi- 
tion restated, t. 504, do.; is of Infinite 
Variety, bat oertsln Aspects Elementary, t 
505, do.; accords with Head, sa Substance 
(Number or Series) with Trunk; with 
Science, as Substance with Nature, c. 4, 
do., p. 35s ; the Abstract Elements of 
runctism, etc., c. 5, do. ; c. 6, do., p. 
difficult to segregate them, but very im- 
portant, t. ">o,"j, p. 358 ; Square and C'ompaee 
of the New Science of Univerzoloyy, do.; 
Freemasonry ; Symbology ; Morphology, 
do. ; the Fundamental Domain of scientific 
Analogy, do.; takes the lead, t. 506, p. 
859 ; Analogues of Spencerian Distribu- 
tion, t. 5<>7, p. 300; Indeterminate or Cha- 
otic, and Determinate, t. 509, p. 364; 
Diagram of, do., p. 365.; Analoguts of 
Nature, Science, Art, do.; that which re- 
presents cultured Nature and Science, both 
within the Organismus, t. 511, p. 37'» ; Sam- 
ples of, and Diagram, t. 512, pp. u7>\ 371 ; 
Elementary Types of, Curve, Straight, Bo- 
garthian Line, t. 518, p. 372; resumed, t. 
529, p. 382; Thick and Thin, t. 580, p. 
888 : t. 550, p. 392; Subjective and Objec- 
tive, do. ; Analogue of Degrees of Com- 
parison, t. 549, 551, 552, pp. 391-393; Dia- 
gram No. 17, p. 898 ; Abstract, Concrete, 
Abstract-Concrete, t. 573-576, pp. 405-408 ; 
Intricated or Logical ; Clear, Distinct or 
Analogical ; Calculated or Mathematical, t. 
576, p. 4o8, et scq. ; see Particular Heads ; 
Arithmetical, Geometrical, Analytical, t. 
600, p. 424; Diagrams Nos. 32-40, pp. 
424-432; Point-, Line-, Point-aud-Line-, 
do. ; Puncto-basic, Liuea-basic, t. 607, p. 
429' Cosmical, t. 612, p. 433 ; Pneumato- 
logical, t. 613, do.; Anthropic, t. 614, p. 
434; of Force, is Motion, t. 681, p. 437; 
proper to Substance, as Motion to Force, 
do. ; Abstractismus of, t. 625, p. 440 ; Ab- 
stract-Concretismus of, do. ; Concretismus 
of, t. 686, do. ; Abstractismus of carried to 
Top, t. 636, p. 446; Composite at the 
Right, do., belongs to Art and Movement, 
do.; Soieutie = Head, do.; Analogues of 
Eohosophy concluded, t. 643, p. 4">2; and 
Substance, Coiu-tituents of Unit or Thing, 
t. 684, p. 461 ; -Element, in Number, t. 
686, p. 462 : t. 687, 688, do. ; Cognizable in 
Morphic Substantives, t. 692, p. 463; and 
Number, partially separated in diflfi 
Classes of Objects, t. 689-695, pp. 



BASIC OUTLINE OF UNIVEESOLOGY. 



679 



Number the Incipiency of, t. 691, p. 463 ; 
Consideration of resumed ; Symbolism of 
in Freemasonry ; in Universology, t. 770, 
p. 490 ; Seientoid, Echosophoid ; Mascu- 
loid, t. 771, p. 491 ; Plasmal, Diagram No. 
48, Fig. 3, t. 775, p. 492 ; of Egg, t. 774, 776, 
pp. 491-493 ; Head-Types of all Elaborate, 
Globe and Cube, t. 778, p. 493 ; Diagrams 
Nos. 47, 48, 49, 50, t. 775-773, pp. 492, 493 ; 
embodied in the Egg, the Universals of Ela- 
borated Form, t. 785, p. 495; of Universe 
at rest in Space, t. 788-795, pp. 496-499 ; 
Globose, t. 788, 789, p. 496 ; Ovoid, t. 790 ; 
Diagram No. 52, do. ; Occult End of, t. 
798, p. 500 ; Elementary and Elaborate, t. 
789, do. ; Analogues in, of Matter and 
Space ; Something and Nothing ; Plenum 
and Vacuum, t. 800, 801, do. ; Pure, the 
Moi'phlc Something, Plenal, the Mor- 
phic Nothing, t. 802, pp. 500, 501 ; 
Geometrical and Artistic, c. 1, t. 802, p. 
501 ; Antithetical presentation of, from its 
own Stand-point and from that of Sub- 
stance, t. 808, pp. 506, 507; see Plenal 
Form ; Pure Form; Indeterminate Form; 
Motoid and Statoid Form, t. 840, p. 519 ; 
Sectoral or Inclined, t. 843, p. 520 ; Seg- 
mental ; exact, Law-giving, do. ; Static 
and Motic, t. 845, 846, p. 521 ; and Sub- 
stance of Number, t. 855, p. 522 ; Odd and 
Even, and Odd and Even, t. 897-903, pp. 
539-541 ; Diagram No. 64, t. 903, p. 541 ; 
Grand General Distribution of, t. 923, p. 
551 ; Diagram No. 69, do. ; (see Special 
Heads under) ; Combinations of Artistic, t. 
924, p. 552 ; Grand Exhaustive Scheme of 
Distribution of, t. 926, p. 553 ; Science of, 
distinguished from Universology, t. 930, p. 
556 ; Phrenological Organ of, t. 934, p. 558 • 
higher Variety of, Co-ordinative, Compara- 
logical, t. 942, p. 560; Entical and Ee- 
lational, Harmony of, t. 943, do. ; Higher 
Distributions of, t. 952, p. 563 ; Heads of 
and their Trains, t. 953, 954, p. 564 ; Dia- 
gram No. 71, do.; t. 956, p. 565; t. 959, 
960, p. 567 ; t. 961, 962, p. 568; basic con- 
crete Domain of, t. 963, do. : C( smical, 
Anthropic, Nuptial, t. 963-986, pp. 568-575 ; 
Diagram No. 73, t. 965, p. 569 ; and Func- 
tion, related, t. 965, p. 570 ; Anthropic, t. 
986, p. 575 ; Cosmical, do. ; Cosmical, An- 
thropic, Typical, t. 987-1000, pp. 576-5S2 ; 
Nuptial, Diagram No. 74, t. 990, p. 577 ; t. 
1001, p. 583 ; Minim of Straight, t. 1007, 
p. 587; of Curved; of Natural; of Na- 



turo- Artistic Form, do. ; Bound, Long, 
Modulated = Nature, Science, Art, 1. 1027, 
p. 598 ; Abstract, represented by the Ve- 
getable, by Man (the race), and by man 
male, t. 1065, p. 618 ; Cosmical, relates to 
Philosophy, t. 1066, do. ; Anthropic to 
Echosophy, 1. 1067, do. ; Nuptial, to the 
Harmony of Movement, t. 1068, do. ; pro- 
per, or Figure, is Absolute Form, t. 1084, 
p. 623 ; see Composition ; Unismal (Figur- 
ate), Duismal (Directionate), and Tiinis- 
mal (Composite), the Antithet of Sub- 
stance, 1. 1087-1090, p. 624 ; see Substance, 
Abstract Form, Concrete Form, Abstract- 
Concrete Form ; Indeterminate Form. 

Forma, Formositas, c. 7, t. 143, p. 103; t. 
543, p. 3S8. 

Form-Analogues ; see Morphic Analogues. 

Form Quantity ; see Quantity. 

Formula, " Universal Mathematical," \Yron- 
ski, c. 1, t. 489, p. 349. 

Formula. List of: Terminal Conversion 
into Opposites, t. 83, p. 46 ; Involution 
of Analogies ; Evolution of Analogies, 
t. 101, p. 60 ; The Commingling of Analo- 
gies in the Higher Spheres, c. S3, t. 136, p. 
84 ; Equality of "Worth with Difference 
of Kane, c. 43, t. 136, p. 89 ; Polar Anta- 
gonism of Prime Elements, t. 225, p. 161 ; 
Inexpugnability of Prime Elements,' t. 
226, p. 162 ; Antithetical Eeflexion of 
Concrete and Abstract Distribution, 
(Elaborate and Elementary), c. 3, t. 231, p. 
180; Antithetical Eeflexion and Ba- 
lanced Vibration, t. 3S1, p. 272; Ar- 
tistic Modification, t. 515, p. 876 ; Loy- 
alty to the Dominant of the Domain, t. 
523, p. 380 ; Mere Preponderance, t. 526, 
p. 3>1 ; Overlapping, t. 527, p. 382 ; Ten- 
dency to Equation, t. 535, p. 385 ; Iden- 
tity of Law in Matter and Mind, or The 

, Parallel or Bepetitive Order of De- 
velopment in the Concrete and Ab- 
stract Domains, t. 640, p. 449 ; Antithet- 
ical Eeflexion of Character (or Form) 
and Function, t. 719, p. 471 ; Antitheti- 
cal Eeflexion and Polar Antagonism 
of Inherence and Appearance, or of 
Entity (or Essential Character) and 
Function, t. 754, p. 482 ; Antithetical 
Eeflexion of Spirit and Matter, t. 762, 
p. 486 ; Antithetical Eeflexion of the 
Spirit-Vorld and the World of Matter, 
t. 763, do. ; The Typical Beproduction 
of the Subjective in the Objective 






DIGESTED INDEX OF THE 



■\\, B- Tin: POULB < >rro- 

8IT: B Anitiiivti.' m. h'1.1 i.kxmn) 

or I Roam - and I'i.ti.matk i la- 

bukaii-n . or Terminal Cohvrbbioh otio 

( I, | . I'll.M V AND bl- 

NA1.IIY 1:1Nt CFXJI OF 

i . Tin: BXZWIBK 
OK BOALKKiaM OTTHB N ATI Kisui s, t. 1062, 

1>. 612; Numerical, of Outlay of Human 
Bodj (Skeleton, etc), c. 7-9, t. 503, pp. 

Foi M'\i Temple of the Sciences, Na- 

turo-Metaphysio, t 269, p. L95; Spiritual, 
above, t. 421, p. 294; = Base-line, t. 560> 
p. 898; of Edifice or Temple, t. 1022, p. 
694. 
Font (4), Quadrature, Science, etc.; ana- 
/,/. ./. (Swedenborg), a 10, t. 503, p. 362; 
u factor of Seven (7), do., c. 11, do. ; sym- 
bolizes Truth, do.; Swedenborg to the 
Cootrary notwithstanding, c. 12, do., pp. 
862, 368 ; Analogue of Square?, c. 20, do., 
p. 864; and generally, c. 10-39, do., pp. 
362-376; : Two [[ Three : One, t. 901, 
p. 540; and Three = Seven, t. 902, p. 
541 ; Square, do. ; Diagram No. 64, t. 903, 
do.; c 2, t. 908, p. 542; t. 904, do., t. 
3, p. 544; t. 943, p. 562 : t. 950, 951, p. 
563 ; and Three, Leading Numbers of Odd- 
ness :md Evenness, t. 1028, p. 593 , = 
SQUABS t. 1034, p. 603. 
Fovuiek ( Sharles), his claim to have repeated 
the discovery of Newton, Introduction, p. 
xiii ; furnishes the term Solidarity, c. 3, t. 9, 
p. 7 ; a representative name, c 1, t. 4o. p. 24; 
compared with Warren and Comte in respect 
to Order and Progress, Convergent and Di- 
vergent Individuality; unifies, but still 
vaguely ; his principle, Attraction, Charm; 
Analogue of this, the draped Statue, or 
full dressed lady, t. 54, p. 33; he is, Ar- 
toid, Composite, Synthetic, Reconstructive, 
t. 55, p. 84; his doctrine of Passional At- 
traction, 1 56, p. 85 ; his Basic Distribu- 
tions, t. 188, p. 99 ; his trio Of s .-called 
Principles, Mathematics, Matter; Spirit, 
do. ; largeness of, t. 140, p. 101 | what 
lie means by the Mathematics, do., = 
Form iii the I do., = Know- 

ing, Intelligence, ideas, extended M* the 

at !"■;/<, t. 141, do., Tdeas in 
liind and Laws in Nature, Analogues 

Of each other, do. ; is really a Mystic, 1. 147, 

p. i >6; the character of his analogies, do. ; 
defined by his School, t. 151, p. 



109; a naturalist; propounded Universal 
Analogy, but vaguely, despised Metaphy- 
-, t. tliy, p. 122; t. 17", p. 128; t. 171-175, 
pp. 12:;-127 ; his doctrine of Universal l i 
ty, t. 881, p. 859; his Passional Attraction, 
t.891, p. 277; his "Social Destiny of Man,* 1 
t. 4:;s t p.811; his ideas on Distribution; 
82 a leading number, t. 462, p. 884; the 
Artist amongst Philosophers, c 7. t. 508, 
p. 360; his scale of Sacred Pivotal or 
Harmonic Numbers, do., p. 361; c. 26, t. 
503, p. 368 ; on Measure. I and Free Series, 
t. 708, p. 463; t. 737, p. 476; "Infinite 
Variety in Unity,'' t. 760, p. 435; The 
Harmonies of Music the Guide to Univer- 
sal Law, t. 806, p. 505 ; on Numbers 
Seven, Twelve, and Thirteen, c. 7, t. 9u3, 
p. 546. 
Fourth Degree, of Adjective Comparison, t. 

549, p. 891. 
Fractional Ncmber Series, t. 215, p. 154; 

Head Numbers of, t. 222, p. 158 J t. 286, p. 

183. 

Fraction(s) = The Bubjeotivismus of Being, 
t. 242, p. 187; t. 243, do.; Notation 
t. 305, p. 221; Unusual Fraction, t. I 
do.; Aliquot; Rooms in the House or 
Apartments in the Temple, t. 807, p. 222 ; 
Quartos, Quarters, t. 808, do.; Analo- 
gues and Clefs of, t. 815, p. 226; t,8U 
p. 227 ; furnish a transition from Kchoso- 
phy to Philosophy, t. 841, p. 242 ; repre- 
sent Theology, t. 844, do.; in Number, 
Analogues of Parts of Objects, t. 673, p. 
459 ; Table No. 42, t. 688, p. 461 ; and In- 
tegers, Subjective and Objective, t. 841, p. 
519; t. 870, p. 528; the Seetioniziug of 
the Unit, t. 872, p. 529 ; Subjectivity of, t. 
874, p. 530; and Integers, Analogy with 
Society, t. 972, p. 571 ; denote Internal 
Distribution and Spiritual Interh 
1071, p- 62"; t. 1078, p. 622; t 1030, p. 
628. „ 

Fractionismi-s of Number = Subject* viamue, 
t. 811, p. 224 ; [ntegerismus, Out r do. 

Fractiomsmolooy = Structurology, t. 314, 

p. 225. 

Frame-Work, interior, of Thought-Lines, in 
Number, t. 475, 476, p. 840; Ideal i 
ing, t. 554, p. 895 ; Ideal, Linear, L 
Points and UnitB, t. 603, p. 426; i 
Body, Skeleton, t. 698, p. 468; t.1058, p. 814. 

Frankenstein. John, Art-Critic, makes the 
Male Figure to excel the Female, in grace- 
fulness, c. 8, t. 453, p. 329. 



BASIC OUTLINE OF UNTVEESOLOGY. 



681 



Free, the Mind is so, in Thought, in Sense 
confined or constrained, compelled or Pas- 
sive, a. 43, t. 204, p. 168. 

" Free and Equal," all men so created? a. 
31, t. 267, p. 219. 

Free Love, allusion to, t. 326, p. 231. 

Free Series, Fourier, t. 708, p. 468. 

Freedom, Principle of, Divergent Individual- 
ity, t. 52, p. 32 ; t, 304, p. 220 ; of the In- 
tellect, established, t. 412, p. 288 ; of Na- 
ture, Wild; Regulated, t. 521, p. 379; 
Evils of cured by more Freedom, a. 12, t. 
998, 999, p. 587 ; and Necessity, t. 1028, p. 
59S. 

Freeland, Eev. Edward B., his services as 
assistant pastor of the New Catholic 
Church; His Discourses, Introduction, p. 
vii; his Introductory paper, do., pp. xx- 
xx vi. 

Freemasonry, special Depository of Symbo- 
lism of Form, t. 505, p. 358 ; Symbolism of 
Form in, t. 770, p. 490 ; Symbolism of, t. 
05, p. 542. 

Friction, the constant attempt to overcome 
it, while we know that this is impossible 
lo succeed, t. 485, p. 347. 

Front, or Face, of Body, = The "West, c. 5, 
t. 448, p. 319 ; and Sides, of House, Ob- 
jective, Outward Looking, Intcgerismal, t. 
841, p. 519 ; see Face, Head. • 



Front Elevation, of Edifice or Temple, t. 

1022, p. 594 ; t. 1025, p. 597. 
Frothingham*s "Philosophy an Absolute 

Science," etc., t. 466, p. 336; t. 1098, p. 

627 ; t. 1100, 1101, do. ; t. 1102, 1103, p. 

628. 
Fructifying Series, 1 ; 2, t. 191, p. 134 ; 

One and Two, not One and Zero, t. 743, 

p. 478. 
Full, the, and the Empty, contrasted, Table 

1, c. 1, t. 226, p. 163. 
Function = Internal Action, allied with 

Heart and Circulation of the Blood, a. 2, t. 

42, p. 25 ; with Physiology, do. ; a. 3, do. ; 

and Character (or Form) Opposite, t. 719, 

p. 471 ; and Form related, t. 965, p. 570 ; t. 

969, do. 
Functionology, Internal and External, t. 44, 

p. 29. 
Fundamental Distribution, of Society ; see 

Distribution. 
" Fundamental Elaboration," Comte, t. 

466, p. 335. 
Fundamental Exposition, of the Distribu- 
tion of the Sciences, Table 15, t. 278, p. 

204. 
Fundamental Laws of Being, Numerous 

Aspects of, t. 476, p. 340. 
Fundamentism ; see Basis. 
Future, The, Kelatoid, c. 5, t. 448, p. 319. 



G-. 



Gallantry, the Cock and Hen, t. 983, p. 

576 ; t. 994, p. 579. 
Gall, a representative name, c. 1, t. 40, p. 24. 
Gallian System, in Phrenology ; Sir Win. 

Hamilton's Criticism on, t. 945, p. 561 ; t. 

947, p. 562. 
Galvanic Electricity ; see Electricity. 
Gender, Sex, Dual Number, t. 704, p. 466. 
Genera, in Classification, Gray, t. 490, p. 350 ; 

answer to Generalogy (Natural Philosophy, 

Comteau), t. 492, p. 351. 
General Distributions, first in Order, t. 

499, p. 355. 
Generality, difference of Order in; from 

Speciality, t. 34, p. 20 ; and Simplicity of 

Elementary Domains, Mathematics, t. 200, 

p. 133 ; is Universal, t. 439, p. 312. 
Generalization(s) in Science, the Domain 

of Natural Philosophy, Comtean Sense, 

t. 334, p. 233 ; t. 337, p. 239 ; t. 566, p. 400 ; 

Analytical and Observational, t. 1003- 

51 



1012, pp. 588-590 ; early Chinese ideas of, 
c. 1, 2, 1. 1008, p. 588 ; not same Difference 
as between Deduction and Induction, c. 
1-18, t. 1012, pp. 590-601 ; see Observa- 
tional Generalizations ; Analytical Gene- 
ralizations. 

Generalized Analogic, Comte, Table 32, t. 
466, p. 335. 

Generalogy, introduced, Clefs of (Natural 
Philosophy), t. 292, p. 214 ; t. 334, p. 238 ; 
t. 337, p. 240 ; omitted by Spencer, t. 339, 
p. 241 ; repeats Ontology, Table 18, t. 347, 
p. 245; Unismal, (Specialogy, Duismal); 
Subordinate in Science, t. 439, p. 312 ; Clefs 
of, do. ; is a Philosophy ; distributed, t. 
441, p. 312 ; first in Space (Encyclopedol- 
ogy), and in Time (Philosophy of History), 
Comte, do., p. 313; into Objective and 
Subjective Method (Encyclopedic), do. ; 
= Generalisms of Echosophy, t. 445, p. 
315 ; Objective, Analogue of The Abso- 



682 



INDEX OF THE 



hit . do. of . t. 

: ui.tril.r . I .i.lo 

era, in 

I !. t. -l'.'-_', p. ."■"•I ; Count, Form 

A: f. Kinds of, Bound Numbers, t. 

66»'.. p. 4 ; fi itSem an 1 Ifotism of. M, N, 

>•:!::• 7. p. 401 ; t. 678, p. 4 
din* li in, t. 679, do. 

Genkkaloiu I'm id of, tho Great 

1 I p. 1 17. 

LRALOII) SciENTO-PlIILOSOPniC UnIVER- 

8al Ir.iN» ipi.es ; A: al guee of in Human 

Body; » and skull, t.480, p. 032. 

Generation-, of Line from Point; Sur- 
face from Line, etc., t. 639, p. 448 ; c. 

1, do. 
Generations, c. 2, 4, t. 44S, p. 818 ; t. 468, 

p. 887 ; Numerical Analogues of, t. 7u6, p. 

487; in Time, do. ; t. 710, p. 468. 
Genesis, of Ideas, Natural Order of, a. 3, c. 

t. 188, p. 84. 
Genitalia, echo to Throat and Neck, t. 443, 

p. 818. 
Genus, the trerm a type of, t. 1060, p. 617. 
Gurus, accords with Thoughts contrasted 

with Sensation, a. 40, t. 204, p. 166. 
Geocentric Position, t. 755, p. 488. 
Geography, Mental, of Brain and Head, I 

wrsological view of Phrenology, t. 945, p 

561. 
Geometrical Construction ; Limbs ; Bases 

and (Standards, t. 452, p. 821. 
Geometrical Form, General Measurer; not 

Artistic, e. 1, t. B02, p. 501. 
Geometrical Line, never really made, t. 

4-^4, p. 845 ; effort towards useful, do. 
Geometry, Statology of Concretology, c 8, 

t. 281, p. 188; Typical Science of Ab- 
• (logy or Exaotology, t. -.73, p. 199 ; 

relation of to Architectural Outlay or Plan, 

t. 27°,, p. 2oo; t. 275, p. 201 : Clef of, t. 

281, p. 206; a Concrete System of, 8 

Smith, a. 29, t. 207, p. 217 ; = Limbs, t. 

4.v Modern, Descartes, t. 608, p. 

863 ; Ancient, by Diagrams, do. ; Modern, 

truly Analogical, t. 588, p. 417. 
Gnu, of Creation, t. 705, p. 486 ; Growth, 

Fruit— Kimball, C 2, t. 788, p. 475 ; t. 991, 

p. 578; t. 1 98; is the type of 

1 ains, t. 1080, p. 617; see Focus. 
Cf.p.m Form, t. 884, p. " 

:uan Philosophy, the Greek, t. 

rientoid Btsge of Naturo- 
. p. 85 ; is at basil of, 1 ; 

0, 1. 115, p. 63 ; rightly developed on tho 



One and Zero, t. 120, p. 69; see Philos- 
ophy, German. 
Germinal Pour* of U 135, 

p. 7."-. 

Gesticulation, of the Body, = Calculus of 
Variations, t. 452, p. 820. 
Artoid, t. ■: 

(ii.-n boloot, Science of the External Fnnc- 
tionology of the Body, t. 44, p. | 

Ghost-Lots, Halo, Films, Emanations, t. 
representing "Spirit* 1 
r'.t of Truth," t. • 88, p. 448 ; 
S lere. 

GftosTS, surviving Films of External Gross 
Bodies, c. 3, t. 484, p. SOS ; called 
c. 10, t. 4.33, p. 881. 

Girdle s'>, Cnt-np at, = Kantean Distribu- 
tion, t. 457, p. 32S ; of the Earth ; Moun- 
tain Tops, etc. ; Round Number, t. 566, p. 
4"0. 

Globe, Little, = Point ; Face and Outline of, 
t. 547, p. 890; immense, of Space, t. 551, p. 
392; Circular Surface of, do.; t. 639. p. 
448 ; (-Figure), in Egg, t. 777, 778, | . 
Diagrams Nos. 49, 50, do. ; - ; tized, 
generating Cube, and Egg-Figure ; Type 
of Unity, t. 779-7-3, p. 494 ; 
Nos. 51, 52, pp. 495, 497: t. 791, p. 
493; t. 798, p. 499; Analogue of Point, 
Thincr, Atom, V Molecule, Per 

Individual, Worl 1. Universe, t. 817, p. 511 • 
Point expanded infinitely = Universe, t. 
818, do. ; t. 820, 841, pp. 512-519; a 1 
Head of Elaborate Form; Universal, t. 914, 
p. 5-17 ; Third Power of Rotundity, t. 915, 
p. 548; Diagram No. 67, do.; t. 922, p. 
551; Diagram No. 69, do.; and Conk. t. 
924, p. 553; Cubs, Egg = Fir.^t Heads of 
Elaborate Borm, t. 958, p. 664; and their 
Trains, t. v'4, do.; Diagram No. 71, do.; 
Symbols of Causes and Origins, t. 957, 95^, 
Diagram No. 72, p. 568; t. 869, B 

. t. 961-968, p. 588; t. I 5j see 

Disk, Cirele. 

Gloeism; see Bolidism. 

Glossary Vocabulary), p. xl. 

God, spiritual Centre of Beincr, t. 17, p. 12; 
sa transcending the Universe, t. 20, p. 14; 
proof -tence of, do.; Centr 

Sour Science of, The 

rit of Unity with, t. 
the worship 1 cording to 

Comte, I 1 the w irship of Universal Hu- 
manity, le Grand Etn\ a. 8, t. 86, p. L'l ; 
aborg, Divine Love and 



BASIC OUTLINE OF UNTVEKSOLOGY. 



683 



Wisdom = Spiritual Heat and Light, 1. 105, 
p. 61 , the One True, the Absolute, t. 127, 
p. 72 ; personally conceived of, and cher- 
ished above Nature ; and wholly endowed 
with Masculine Attributes, in a Feminoid 
Age, c. 26, t. 136, p. 81 ; " if he exist, is de- 
rived from Law," is Absolute Idealism, a. 5, 
c. 32, t. 13*3, p. 85 ; Science of, a part of 
Universal Science, do.; the All-Seeing Eye, 
a. 9, do., p. 87 ; God, as Absolute Being, 
Criticism of Mill, a. 6, 7, t. 267, p. 200 ; 
The Ideal Social Pivot of the Eational 
Universe, t. 311, p. 224 ; whether con- 
ceived of as Personal, or rationalized into 
Law, certain results the same, c. 3, t. 353, 
p. 250 ; The Unrevealed, accepted as Back- 
ground of Faith, not teleologically, t. 436, p. 
309 ; Unity with, struggle for to end, when, 
c. 1, t. 437, p. 310; recognized as being 
meant by The Infinite, t. 441, p. 316; to 
Man, as Universe to World, t. 448, do. ; a 
Male Personage, t. 453, p. 321 ; as Abso- 
lute Creating Cause, Table 33, t. 466, p. 
336 ; a resultant compound existence from 
prior Principles, t. 467, do. ; become Man, 
Swedenborg, Hegel, t. 580, p. 411 ; a Be- 
ing of Experience and Development, not 
yet perfect, t. 581. do. ; Self-conscious first 
in Man ; his Constitution, c. 1, t. 614, p. 
434; Arbitrismal ; Matteroid Pivot, t. 767, 
p. 488 ; Logos, Spiritoid, t. 768, do. ; of 
the New Catholic Theology, t. 769, do.; 
symbolized by the Single All-Seeing Eye, 
t. 790, p. 497; or The Lord, and the Church, 
Masculoid and Feminoid, t. 803, p. 502- 
the Conception of, placed bach of Creation, 
annihilates, in a sense, the Reality of the 
World, i. 810, p. 507 ; diverse views con- 
cerning the Being of, destined to recon- 
ciliation through Universology, t. 1111, p. 
632; as Typical Man repeats Man as 
Father and Husband, c. 1, t. 1119, p. 636 ; 
He is and is not, Affirmation that, t. 1120, 
p. 637. 

Godhead, three Persons in, Analogues of, 
numerically, One, Two, Three, t. 130, 
p. 73. 

G(ethe, and Oken, Transcendental Anatomy, 
t. 1043, p. 608. 

Golden Mean, of Aristotle, a. 20, t. 204, p. 
154. 

Goneology, Science of Angles ; Puncto-Ba- 
sic, Unismoid, t. 607, p. 429 ; t. 628, p. 441. 

Good, and Evil, inseparable, t. 411, p. 287; 
Mikton of, t. 412, p. 288 ; occult elements 



of in Hell, do. ; relations of the, to Num- 
bers Three (3) and Four (4), c. 10, 11, 12, 
t. 503, pp. 362, 863 ; Swedenborg on do., 
, do. ; relation of to Time and Space, c. 14, 
do., p. 363 ; c. 14-39, do., pp. 363-376 ; re- 
presented by Nature or Substance, t. 545, 
p. 389 ; Table No. 38, do. ; see Teue, (The), 
and The Beautiful. 

Gove, Prof., mentioned, t. 62, p. 39 ; the 
Affections of Matter, t. 803, p. 503. 

Governing, the highest form of serving, t. 
58, p. 35. 

Government, of the World ; Organized Sci- 
ento-Spiritual Planetary Institute of, Intro- 
duction (Note), p. viii ; a branch of Prac- 
tical Philosophy, 1. 12, p. 9 ; see Table 1, 
t. 15, p. 11 ; of Head by the Heart, doctrine 
of Comte, contested by Universology and 
Integralism, c. 1-3, t. 58, p. 35 ; of Head 
over Hand and Heart, t. 177, p. 127 ; Uni- 
versal Spiritual, — The Pantarcht, (Intro- 
duction, p. xix ;) t. 432, p. 305 ; Temporal, 
Comte's, t. 767, p. 488 ; his Spiritual, do., 
t. 768, do.; Law governing mainly, the 
Governor in Subordination to it, do. ; in 
the sense of Rule, is Masculine, t. 803, p. 
502; see Pantarchal Government. 

Governmental Diversities, all will be re- 
conciled through Universology, Integral- 
ism and Pantarchism ; Introduction, p. 
xix ; t. 56, p. 34 ; t. 432, p. 305. 

Governor, Immediate and Ostensible, t. 767, 
p. 488. 

Grace, Gracefulness, Diagram No. 69, t. 923, 
p. 551. 

Grammar, of the Universe, c. 1, t. 144, p. 
104; Coleridge, c. 1-3, t. 380, p. 271; see 
Language. 

Grand Bases, Two, of Character, t. 309, p. 
223. 

Grand Doctrinal Adjustment, t. 1113, p. 
633. 

Grand Etre, Le, = The Universal True 
Human World ; the object of worship in 
the place of God, according to Comte, a. 3, 
t. 36, p. 21 ; see Graud Man. 

Grand Evolution, of Scientific Methods, t. 
583, p. 413. 

Grand Fabrication, of whole Armory of 
Truth, t. 1111, p. 632. 

Grand Man, The; = The Universal Human 
World ; the object of worship in the place 
of God, according to Comte, a. 3, t. 36, p. 
21 ; Swedenborg's, t. 82, p. 45 ; = Human- 
ity entire, t. 434, p. 307, Swedenborg ; Le 



684 



DIGESTED END EX TO THE 



Gran.l Etre, Oomto, etc., t. 871, p. 571 ; 
see Qrand l 

Ci:.\M) Vii:.\mi;i:, of Harmony, Ml, (1788), 

t. loj>, p, 599 ; hiualoal Octaves, t. L081, p. 

601 ; I'i. . p. 80S ; t. 1082, 

. dot; of Science, Number 64, t. 1084, 

p. ■ 

ID Opposite Doctrines. Two, in Re- 
ligion, Philosophy, and Practical Life, 0.2, 
t. 1119, p. 887, 

Grand Obdxbs, of Generalization, Two, t. 
1009, p. 

Grand 1 Conciliation, New Catholic 
Church, Introduction (Note), p. viii ; Ra- 
tional, of all Schools and Sects, t. 71, p. 42; 
L73, do.; t. 79, p. 44; the, of All Doc- 
trines, t. 414, p. 289; c. 1, 2, do., p. 290; 
c. 8, t. 430, p. 303 ; can only come through 
the Universal Science, 1. 1048, p. 611 ; The, 
the Crowning Harmony of Humanity, t. 
1111, p. 032 ; t. 1112, do.; will have been 
effected, t. 1128, p. 039. 

Gravitation; extended from Atoms to 
"Worlds ; Individuals in Society, t. 391, p. 
277; Comte, t. 450, p. 318. 

Gray, Botany, t. 314, p. 225 ; his System of 
Classification, t. 490, p. 350. 

Great Crisis, The, of One Hundred, or One 
Thousand Years, t. 430, p. 299 ; Victor 
Hugo's New Nationality, c. 1, t. 430, do. 
expected in the Churches, t. 431, p. 300 
c. 2, do., t. 432, p. 305 ; t. 434, p. 3o7 
as propounded by Hewitt, c. 5, t. 434, p 
308; to affect the Earth itself, do. 
Fourier's idea of; New Creations, do. 

"Great Deep." the, what, t. 637, p. 447. 

Greatest Simplicity, Law of, (Funda- 
mental with Comte) ; see Tendency to 
Equation. 

Greek Philosophy, begins in Positive 
Chaos; arises thence to Elements, t. 90-93, 
pp. 54, 55; different Schools of, founded 
on different Elements, t. 91, p. 54; antici- 
pates modern Schools, t. 91, 1*2, pp. 54, 55; 
the Bfaterioid stage of Naturo-Metaphysic, 
t. 93, p. 65 ; Positive, t. 106, p. 65 ; sym- 
bolized by the Number One, t. 120, p. 0'j ; 
tended to Natural Science, 1. 121, p. 70. 



Ground, Positive and Negative; Something 
and Nothing; Pelvis and Skull ; Space, t. 

p. 826; Negative, of Being, Tab 
89, t. 668, p. .".'.'7 ; Positive, of Continuous 
Existence, do., do. ; Mean;-, End, Chaly- 
beos, e. I, U786, p. 475; Individuality, 
achieved, tne, of all True Society, t. 769, p. 
484. 

Gbouhd Floor; see Lower Story. 

Group s), Cardinal ; Series Ordinal, t. 219, 
p. L67; nr Space; t. 220, p. 168; of Verte- 
bra] and of Correaj oncling Priucip 
4.".,"., p. 826; of Kantean Categories, 4, t. 
457, p. 32S ; of Fingers and Toes, t. 467, p. 
829; Upper 2, Double, t. 458, p. 880; Di- 
gital, c. 7, t. 503, p. 360 ; of Ribs and Ver- 
tebra, c. 8, do., p. 361 ; of Numbers, in 
Cardinal Series ; First, in, t. 658, | 
Spiritual Unity of Obji ty of 

Individuals, t. 759, p. 4^1 ; of Digital Num- 
bers, composition of, t. 856-859, p] 
524 ; Diagram No. ; t. 

861, do.; of Cardinal Numeration, t. 867, p. 

Groupial Character, of Cardinal Numera- 
tion, t. 863, p. 528. 

Groups and Series. Numerical, t. 873, p. 
629; Comparalogioal, t. 842, 940, p. 660; in 
Harmony, Musical and Societary, t. 949, p. 
563. 

Group-Series, of Cardinal Numbers, t. 707, 
p. 4 67. 

Grundsaetze, German for Principles, t. 791, 
}>. 498. 

Guilds, Separate, Sociologically, in the Body, 
t. 468, p. 822. 

Gullet, Throat, Alimentary Canal, Purga- 
tory, t. 408, p. 2S6. 

Gulliver, Lilliputians, Big-endians and 
Little-endians, t. 991, p. 577. 

Gymnastic, Vocal; Phonetics, Value of, t. 
484, p. 846 ; is true beginning-point of 
Future Educational System, do.; do. of 
the Unification of the Speech of all Nations, 
do.; Intellectual and Transcendental, t. 
844, p. 452. 

Gymnastics, alluded to, a. 3, t. 42, p. 
25. 



H. 



Hades, related etymologically to Shades, c. 

10, t.453, p. 331. 
Hair of the Head, in relation -with the 



Neck, Throat, and Chest, c. 3, 10, t. 453, 
pp. 324, 331 ; Analogue of Shads or Sha- 
dow f om dome ot' building; of Veil; the 



BASIC OUTLINE OF UNTVERSOLOGY. 



G85 



Long Hair of women, meaning of, c. 4, t. 
453, p. 324 ; Strength from, Sampson ; In- 
tuition aided by, do., p. 325. 

Halfism, first regular stage of Partism, t. 
2(31, p. 193 ; Duismal, t. 264, p. 194. 

Half-Jaw, c. 7, t. 503, p. 360. 

Half-Knowledge, from traversing the road 
one way, a. 8, c. 32, t. 136, p. 87. 

Halfnes3, = Differentiation or Analysis, t. 
316, p. 226 ; first step in Regular Subjec- 
tive or Internal Distribution, t 321, p. 227. 

Half-Truths = Falsehoods, necessary Factors 
of Truths, a. 31. t. 267, p. 219 ; c. 36, t. 503, 
p. 374. 

Halo, Films, Eadiations, t. 613, p. 433 ; see 
" Sphere." 

Halves, Thirds, Fourths ; Fractional Head- 
Numbers, t. 222, p. 158 ; beginning of 
Fractionality, t. 306, p. 222 ; = One, One, 
(1; 1), t. 482, p. 344. 

Hamilton (Sir William), his division of 
mind, same as Kant, t. 25, p. 16; on the 
term Ideology, c. 1, t. 113, p. 67 ; mention- 
ed, a. 15, c. 32, 1. 136, p. 90 ; furnishes Mas- 
son with account of Cosmical Conceptions, 
t. 366, p. 261 ; .Real Presentationism, t. 143, 
p. 289 , and Reid, t. 415, p. 290 ; t. 419, p. 
293 •, criticised by Mill ; see Mill. 

Hand, and Heart, to be governed by the 
Head, t. 177, p. 127 ; Flexibility of, mean- 
ing of, t. 458, p. 330 ; c. 6, t. 503, p. 359 ; 
distribution of repeats that of body, 1. 1038, 
p. 605 , Typical Plan of Bones of, t. 1039, p. 
606 , Right , see Right Hand. 

Hard Pan, Basis reached by Radical Analy- 
sis, t. 483, p. 345. 

Harland, Prof. Thomas, of the Pantarchal 
University, mention of, c. 35, t. 863, p. 526. 

Harmonic Laws, t. 977, p. 572. 

Harmonic Numbers ; see Sacred Numbers. 

Harmonic Order, of Society ; involves and 
rests on Individuality and Unitt, t. 303, 
p. 219. 

Harmonic Society, Laws of Harmony, Mu- 
sic, Fourier, t. 949, p. 563 ; t. 950, 951, do. ; 
Law of the Series, of, do. 

"Harmonies," " Distribution of the," Fou- 
rier, t. 489, p. 349. 

Harmony, and Charm, Fourieristie Prin- 
ciple, also Pantarchal, t. 56, p. 34; re- 
conciliation, of Ideas, t. 84, do., p. 47 ; com- 
posite and transcendent, c 1, do. ; Co-opera- 
tive, of the Affections, and the Conduct 
secured by a fixed Intellectual Centre of 
Unity, 1. 185, p. 130; Ecstatic, of the Final 



Order of Human Society, t. 302, p. 219 ; 
of Individuality and Unity, t. 3U3, do. ; 
Final, of Truth, t. 414, p. 289 ; c. 1, 2, do., 
p. 290 ; and High Harmony, for the Race, 
Fourier, t. 428, p. 299 ; final Reign of, on 
Earth, c. 5, t. 430, p. 301 ; t. 431, do. ; see 
Millennium; of Christians, Infidels, and 
Heathen, in prophecy, c. 7, do., p. 302 ; 
Robust Development of, t. 434, p. 307; 
New Creations and Earth-Changes at Ad- 
vent of, c. 5, t. 434, p. 308 ; of High and 
Low ; of Exact and Inexact, t. 907, p. 543 ; 
= Music, t. 943, p. 560 ; of Numbers, t. 948, 
p. 562 ; t. 950, 951, p. 563 ; Laws of Mu- 
sical and Societary, t. 949, p. 563 ; Con- 
jugal ; Integralism ; two Ends of Egg, t. 
991, p. 578 ; of Faith and Skepticism, a. 13, 
t. 998, 999, p. 587 ; of Movement, relation 
of to Nuptial Form, 1. 1068, p. 618 ; Uni- 
versal Type of, Reconciliation of Contraries, 
t. 1111, p. 632 ; The Crowning, of Hu- 
manity, do. ; of Contrast, higher than of 
Affinity, t. 1113, p. 633 ; between Opposite 
Doctrines, do. ; Univariant, do. ; will re- 
sult, t. 1123, pp. 638, 639; General; see 
Reconciliative Harmony of Ideas. 

Harris (Thos. L.), Arcana of Christianity, 
characterized, c. 1, t. 420, p. 294 ; Pseudo- 
Celestial, not in a bad sense, c. 26, t. 503, "p. 
368. 

Hartley, his theory of Perception, Mill, a. 2, 
c. 32, t. 136, p. 83. 

Hatching, of Brahminical Egg, t. 991, p. 578. 

Head, thf, of Man, symbol of Intelligence 
or Knowing; Diagram No. 2, (Typical 
Tableau), t. 41, p. 24 ; t. 42, p. £5 ; and 
Face, Features of, a. 1, do. ; Analogue of 
Anatomy, do., p. 26 ; in service of Heart, 
t. 58, p. 35 ; Type of, Water, t. 94, p. 57 ; 
Head of the Head, t. 94, do. ; associated 
with Light, Eye, Brow, t. 95, p. 58 ; 
Nature's hieroglyphic of Light (through 
Mirror, Water, Eye), t. 97, p. 59 ; between, 
and Hfiart, the Breathiug or Spiritual Re- 
gion, t. 98, do. ; type of Knowledge or In- 
telligence, t. 104, p. 61 ; related to Number 
One, t. 117, p. 69 ; a. 9, c. 32, t. 136, p. 88 ; 
is destined to preside over Heart and 
Hand, t. 177, p. 127 ; reconciles Centre 
and Aboveness, c. 5, t. 231, p. 181 ; the 
3rd Story of Body, t. 285, p. 209; re- 
peats Man, t. 287, p. 211 ; Dome of Temple, 
do. ; and Brain, the Analogue of Hea- 
ven, t. 408, p. 285; Analogue of Man, 
Heaven, Intelligence, t. 446, p. 315; t. 448, 



680 



dig s or the 



r God in IK-.. 

r€ of Animism, do., ]•. 

and Trunk, Analogical Anato L64, 

I ; " I1kai» 01 iiik I 0BH1 i:."' l. 476, p. 

341 ; :n -H.i ufSuieuoe, as Trunk of 

Human, Is 

Ovoidal, t. 658, p. 894 ; Halo on, t. 818, p. 

'* Sphere"); position of at Top, t. 

p. 1 18 ; Cardinismus, t. 671, p. 459 ; 

Analogies of Head Numbers, t. 706, p. 467 ; 

Head of individual in Logical Order, do.; 

of A dole, and Foint, Substance; 

Trunk, Form; t. 888, p. 582; of Anthro 

}H>id, taken as a Fixed Basis , the Trunk, as 

u Process or Cbn tto uative Adjunct of, t. 892, 

p. 586; a Pivot, do.; Low Analogue of 

Unit ; Trunk of Two, t. 894, B96, pp. 686, 

. Diagrams Nob. 62, 68, pp. 538, 539; 

the Domain of Logical Connection, t. 956, 

p. 565; repeats Child, Foetus; Type of 

ice and Mind, t. 97">, p. ">7^; represents 

Psychology, do. ; = Focus of the Body, t. 

p. 678 , Analogy of with Single Unit, 

t. 1075, p. 620; Analogue of Foetus ; de- 

veloped from within the Body, t. 1077, 

1078, p. 622. 

Head Tones ; see Rones of Head. 

Head Formb, t. 986, p. 575. 

Head Nukbbbs, Grand, One, Two, Three, t. 
221, p. 158; Cardinal, and Ordinal, echo 
of, t. 245, p. 1S7 ; Fractional, do. , In- 
determinate, do. ; Cardinal, as Clefs of 
Spenceriau Distribution of tlu^ Sciences, 
t. 247, p. 188 , t. 269, p. 196; t. 271, p. 198 ; 
Odd and Even; Concrete and Abstract, t. 
477. p. 842; Analogue (inversely) of Hu- 
man Head, t. 706, p. 407. 

II lad Types, of all Elaborated Form, Globe 
and < dbs, t. 77^, p. 493. 

Health. Disease and Cure, of the Individual 
and ofSociety : Exact Analogy between, t. 
p. 575; t. 985, do. 

IIkap.ing. and Bpeaking, Analogy, of with 
coition, t. 448, p. 317. 

HxABT (OT Left Side), of Man, Diagram 
No. 2 (Typical Tableau,), t. 41, p. 24; Sym- 
bol ofLove, Affection, Feeling, t.42, p. 'J."> ; 
allied with Function or internal Action, 
and circulation of the blood, a. 2, t. 42, 
e of Physiology, do.; with 
Sentiment or Affection, of Comte, t. 42, p. 
jerved by the Bead, t. : Ana- 

logue of Heat, t. 95, '."'.. p. 6 p. 59; 

between, and Head, the Breathing or Spi- 
ritual Region, t. 98, do.; type of Senti- 



ment or Affection, t. 104, p. 61 ; and Hand, 
to be governed by the Head, t. 177, p. 127, 
and Lungs, Bhythm of, Swedenborg, e. 7, 

t. 51 

H*A3 .led with Life, Heart, Bl< 

Affection, t. 95, p. 58; with Central Forces, 
and Molten Interior of Earth, do.; inti- 
mately related to Light, und they with 
rt and Head, t. L08, p. 61 , ol Heart type 
of Sentiment or Affection, t. 104, in.-), Jo. ; 
Swedenborg, c 2-6, t. 105, p. 62; - Impul- 
sion, Hiekok, t. 301, p. -J77 ; in Social Do- 
main = Attraction, do. ; Internal Force, t. 
507, p. 361 ; see Fire, Thermoties. 

Heathex, their prospective development, e. 
7, t. 480, p. 802; c. 9, do.. 

Heaven. *■, Stand above and rest on the 
Hells, t. 81, p. 4."> ; in the form of a man, 
do. ; the Grand and Divine Man, Sweden- 
borg, t. 82, do. ; Notation for, t. 300, 301, 
p. 218; of the Three, Swedenborg, t. 301, 
do.; the Spiritual World, "the Lord in 
Heaven/" Swedenborg, t. 881, p. S 
362, p. 259 ; Analogue of Transcendental- 
ism, t. 406, p. 284 ; the Old not perma- 
nent, t. 4o7, p. 2S5 ; has its Analogue within 
us, t. 408, do. ; in Erain and Head, do. ; 
the Higher Interior World; in Spirit- 
World, or in Mind, t.4< ; no Abso- 
lute Separation of from Hells, t. 409, do. ; 
The New and The Old, do.; t. 411, p. 287; 
t. 412, p. 2S8; and Hell, Absolute, re- 
placed by Relative, do., p. 289 ; Evil in, 
do.; Table 80, t. 419, p. 293; the Throe 
Bwedenborgian, characterized, t. 420, p. 
294; Dniversological modification, c. 1, 
do.; ail within the Primismns of Develop- 
ment, t. 421, do.; assumed to be about 
to reverse their Action in the Future, t. 
422, p. 295; the Three, of Swedcnl 
428, p. 299; The Primitive ; The T 
tional , The Ulterior, t. 48 ; the 
Spiritual of the Past, a Foetal Brain, t. 434, 
do. ; and Earth, the Old and the New, do., 

I'- 
Heavy I Symbolism of, t. 573, 574; 

Diagram No. 22, p. 4"7 ; t. :>75. p. •'. 
IIkavv SoUBDS, Sonants, c ."., t. 675, p. 408. 
Hlavv Thxhos, Number- Analogues of, t. 

I, p. 4.',;-;. 
HxBBBW, Diacritical Points in, t. 604, p. 427 ; 

Philosophy ; see Philosophy, Hebrew. 
IIh.li., Absolute Idealism, e. 1, t. 89, p. 

vacillation of, as to beginning-point, c 1, t. 
.55; ends in a ail German de- 



BASIC OUTLIKE OF UNTVEKSOLOGY. 



687 



velopment of Philosophy, t. 109, p. 65 ; 
fastens on a Limit between the Something 
and the Nothing, and between Subject and 
Object, t. 114, p. 67 ; his " Something = 
Nothing," t. 120, p. 69 ; lacked the nexus 
of Logic and Nature, t. 168, p. 122 ; pro- 
mise and disappointment of his System ; 
agitation of Europe upon it ; his Dialectic 
of Something and Nothing, t. 191, p. 133 ; 
his relation to Heraclitus, a. 32, t. 204, p. 
161 ; Table 1, c. 1, t. 226, p. 163 ; on The 
Absolute, a. 7, t. 267, p. 201 ; a. 11, do., p. 
203; his Dialectic, Schwcgler, t. 330, p. 
236 ; a. 3, t. 354, p. 252 ; Masson's State- 
ment of his System, t. 370-372, pp. 263-267 ; 
stands on the idea of Limit, t. 370, p. 263 ; 
his Philosophy the Absolute Dialectic, t. 
373, p. 267 ; Notation of, do. ; t. 374, p. 268 ; 
Mind, Logic, Nature, t. 438, p. 310 ; his 
effort, to revert from Objective World to 
Mind, t. 444, p. 314 ; mention of, t. 458, 
p.330 ; referred to, t. 476, p. 340 ; Some- 
thing = Nothing, and other Equations like 
it, t. 486, 487, pp. 347, 348 ; his Conception 
of Order of Creation illustrated, t. 580, p. 
411; on Limit, t. 714, p. 469; without 
Canon of Criticism, t. 717, p. 470 ; his 
system not fruitful, do. ; . subdivides the 
Feminoid Half of Being only, t. 739, p. 
477 ; Transcendentalism of annihilates ap- 
pearance as reality, t. 810, p. 507 ; substi- 
tutes Limit, do. 

Hegelian Equation, Something and Noth- 
ing ; Dialectic, t. 383, p. 273 ; Table 29, t. 
394, p. 279. 

Height, t. 284, p. 208 ; tallness, of Person or 
Edifice ; see Elongation ; repeats Time, t. 
284, p. 203 ; t. 237, p. 211 ; of Edifice, t, 
1019, p. 593 ; repeats Anthropism, Col- 
umns, Caryatides, t. 1025, p. 597 ; Pillars, 
Trees, Cedars, do ; Uprising, Perspective, 
t. 1088, p. 624 ; see Altitude, Elongation. 

Heliocentric Position, t. 755, p. 482. 

Helix, Helicism, defined, t. 637, p. 447. 

Hell(s), Notation for, t. 300, p. 218 ; the lowest 
range of Ghost-World, or of Mind, t. 405, 
p. 283; repeat this World, do., p. 284; and 
Earth, respectability of, t. 407, p. 285 ; Ana- 
logues of in Body, V ,r »w, t. 408, p. 286; 
no Absolute Separation of from Heaven, t. 
409, do. ; t. 411, p. 287 ; t. 412, p. 288 ; 
Good in, do. ; Table 30, t. 419, p. 293. 

Helmholtz, Prof., t. 62, p. 39. 

Hemispheres, of Being, Something and 
Nothing, t. 260, p. 193; see Halfism ; Man 



and Woman, so thought by Plato, t. 322, p. 
228 ; of Planet and of the Heavens repeat 
Sexes in Society and Side-Halves of Indi- 
vidual Body, t. 323, p. 229 ; and Bride- 
groom and Bride, t. 324, do.; of the 
Brain, Male and Female, c. 1, t. 435, p. 
309 ; Sundered, of Knowledge, united, t. 
499, p. 356 ; of Thought, characteristic of 
the largest Philosophies heretofore, c. 22, t. 
503, p. 366 ; below and above, t. 655, p. 
456 ; Something and Nothing, as such, t. 
712, p. 469 ; Man and Woman as, Plato, t. 
1055, p. 615. 

Hemiplegia, One-sided Paralysis, symbol- 
ism of, t. 322, p. 228 ; Plato's idea of Man 
and Woman as halves, do. ; the Sociologi- 
cal Analogue of, t. 982, p. 574 ; 1. 1055, p. 
615. 

Hen, and Cock, t. 988, p. 576 ; Figures of 
Egg-Form, Diagram No. 74, t. 990, p. 577 ; 
"-. Egg. 

Henry (Joseph, Prof.), Somatology, Table 7, 
t. 40, p. 23 ; and t. 392, p. 277 ; Etheria, t. 
63, p. 39 ; t. 675, p. 460. 

Hequembourg, (Rev. C. L.), his view of 
Second Coming, Millennium, Last Judg- 
ment, etc., c. 4^6, t. 430, p. 301 ; c. 1, t. 
431, p. 304. 

Heraclitus, Conciliation of Contraries, a. 19, 
t. 204, p. 153 ; a. 31, do., p. 160 ; Polar 
Antagonism, Inexpugnability, Convert- 
ible Identitv, Terminal Conversion 
into Opposites, do. ; all is and is not, a. 
32, do., p. 161 ; on the Universal and the 
Particular Faculty in Man, a. 33, do. 

Hermella, case of, Embryonic Organization, 
type of all Organization, c. 11-18, t. 136, 
pp. 78-80 ; case repeated in Human Em- 
bryology, c. 23, do., p. 81. 

Hermetics, the, He w r ho can name can con- 
trol, Introduction, p. xxxiii. 

Hewitt, Simon O, Spiritual Order of Archi- 
tecture in Form of Female Body, c. 1, t. 
453, p. 321. 

Hickok, (Laurens P., Dr.), discards Matter ; 
substitutes Force ; a Standing-against-each- 
other of Opposite Forces ; will of God ulti- 
mated as Matter, t. 65, p. 40 ; the Ameri- 
can Kant, 1. 134, p. 74 ; entitled to more 
attention ; co-ordinates Theology and Phil- 
osophy; his new doctrine of Forces, t. 
133, 134, do. ; his discrimination between 
Principles and Facts, a. 28, c. 32, t. 136, p. 
94 ; his forces, t. 177, p. 127 ; disclaims the 
pretension of discovering a Unifying 






DR. INDEX TO TDK 



. t. LM, 198, p. : I : hifl 
sutliorit] that the claim i- not irreverent, 

.; his discrimination and definition of 
:ul Principles ; Faith and Knowl- 
edge ; Iuda< I Impirioal and Rational, 
orTransoen leol is and Lava, 
K. ana Science, a. 1-9, t. . 
{•; . - U nUil ta Boi- 
enee, t. 408, p. 889; t. 47o, p. 840; exhil 

lence of the influence of Comte, t. 1097, 
1>. 626 ; representative of Artoid Stage of 
>hyaie, do., do. 

lhi.KAi:. n v (or Pyramid), of the Soienoea, 
l , 86, p. 21; and t. 461, p. 819; en- 

larged meaning of, t. '.<-_'4, 926, p. •">•">:.;; 

of Biaacnliam and Feminism oonsti- 
tnted, t. 1119, p. 686. 

HxEBOGLYPHB, of The Infinite, in Science, t. 
-, p. 891; Nature's or' Principles, ana- 
ith Human Figure, t. 1 jsC, p. 

" Hum Habxont," Fourier, t. 981, p. 556. 

High : uactical Tbuth j see Complex Troths. 

HlHOOOIBX, Kalnnkee Incarnation, c. 7, t. 
. p. 802. 

Hindoo I iiilosophy, Absolutoid, Pnenmato- 
Qniversal ; Analogue of Pure Space and 
Time, t. -7. p. ■". l ; wipes out all discrimi- 
nations; or confounds all; a Negative 
Chaos, t. 83, do. ; first to reach the Abso- 
lut doctrine of Annihilation, 
do.; personified in Brahm, do.; more in, 
t an dm re Negation ; ail schools represented 
in, c. 1, t. 89, p. 53 ; Negative, t. 106, p. 
0,; symbolized by Zero, t. 120, p. 69; 
tended to Metaphysics and Mathematics, 
t. 121, p. To; Brahminieal Egg, t. 991, p. 
: broader than Christianity, do. 

HlNOK, (Latin Cardo, whence Cardinal), t. 
214, p. 158. 

liiNci; ism. Cardinism, Office of Line, t. 591, 
]'. 419 ; Balanced Vibration of, t. 592, do. 

Hnros-Ponrr, of Beings, illustrated by the 
Bingle Unit, hinging between Outer Series 
of Integers and Inner Series of Fractions 
and Infinitesimals, t. 1072, p. 620; develop- 
ment of the idea, t. 1078-1076, do. 

HlSTOSIOAX Obpkb; -<■>■ Natural Order. 

Hiarosr, Vender Weyde, t. 336, p. 239; 
Philosophy of ; see Philosophy of History. 

HrrOBOOUX (GenI K. A.), Works of on Spi- 
ritual Subjects, c. -j*;. t. 508, p. 

Ho. Chinese for Harmony - Cardinality, Or- 
dinality, c. 4-8, t. 786, p. -176. 

Hooabth'i Line, t. 929, p. 555; Diagram 
No. 70. 



i:i:man Pbxbtotci, of Beauty; Com- 
pi \iuen and Higher Degrees of, c. a, t. 

453, p. :J-'J ; Lim., of Beauty, Diagram > 
lo, t. 512, p. 871 ; t. 518, p. 879; t. 514, p. 
374; Diagram No. 11, t. 520, p. 878; t. 521, 

do.; its Lower and Higher De g r ees of 

Evolution, o. 1, t. b>>6, p. 684 ; t. 888, p. 
585. 

QoxnrjCSS; Self-Centering Unity, t. 309, p. 

Holt City, t. 428, p. 295; t. US . see 

New Jerusalem. 

Holy GB08T, the, Morphia Analogue of, t. 

687, i>- 447. 
Homily, t. l'2, p. 15. 
Homixal Kingdom Artisin of Nature, t. 

888, p. 585. 
IIoaIvEopatuy', potentialudng theory of, Ana- 

logtu ';/' FVuctiona down to J/ijinHisi/nuls, t. 

1078, p. •'•-'-'. 
HoMuioiiLitiA, Anaxagoras, a. 86, t. 204, p. 

164. 
Horizontal, dhanged to Perpendicular, t. 

29, p. 18 ; Diagram No. 2 (Typical Tableau), 

t. 41, p. 24. 

Hokizontauty, Analogue of Analogic, t. 585, 
p. 414; Perpendicularity and Inclination = 
Statutology, t. < ... 441 ; related to 

Three Kingdoms, do. ; and t. 629, 680, pp. 
441, 412; I. 681, p 44:i; Lateral, t. 1US3, p. 
624; Fore-and-Aft, do. ; t. 1089, do. 

IIohse, Arabian ; Head, Back and Neck, t. 
929, p. 555 ; Diagram No. 70, do. 

Hour, The, of Birth, now, t. 434, p. 306. 

House, my Father's, many mansions, t. 68, p. 
41 ; illustrative of Society, Internally, t. 
307, 308, p. 222 ; Externally, t. 810, P- 223 ; 
externally related, Objective, Social, t. 841, 
p. 519; Edifice, Temple, t. 903, p. 541; 
Diagram No. 64, do.; t. 924, p. 552 ; see 
Temple. 

Hoyle, David, a member of the University, 
Introduction, p. xiii ; his Introductory pa- 
per, do., pp. xxvi-xxviii. 

liioo (Victor; ; his prophecy of a wonderful 
New Nation, c. 1, t. 430, p. 

II Umax Boot, Analogy of with Astronomy, 
t. 274, p. 2oi); Bi-lateral Symmetry of, t. 
481, p. 848; special Domain to Illustrate 
Form, t. 497, p. 855 ; Parts of numerically 
distributed, o. 2, t. 508, p. 857 ; Schedule 
of Distribution of, c. 7-9, t. 508, pp. 
869-861; SB affected by Mechanical Fores, 
t. 622, p. 438; Vegetative and Animal 
Systems within, t. 633, p. 444 ; Morphio 



BASIC OUTLIKE OF TJKIYEESOLOGY. 



689 



Composition of, Spenser's " Fairy Queen," 
a. 1,0.1. t. 903, p. 547 ; First Grand Di- 
vision of, Quarters, t. 1037, p. 604 ; Ana- 
logy of with Numerical Series, 1. 1071-1075, 
p. 620 ; developed from the Unit, 1. 1076, p. 
621 ; t. 107S, p. 622 ; see Body. 

Human Figure, Typical Plan of, Analogue of 
Planet and Trail, t. 670, p. 45'j ; Diagram 
No. 45, do. ; t. 671, do. ; of Totality of 
Universe, do. ; impressed on every thing, 
c. 1, 2, t. 895, pp. 538, 539 ; and Egg-Form 
interblended, t. 987-1000, pp. 576-582; 
Diagram No. 74, t. 990, p. 577. 

Human Form, t. 802, p. 500 ; t. 986, p. 575. 

Human Governor, in the " Place of God," t. 
311, p. 224. 

Human Hand, Typical Outlay of, referred to, 
c. 6, t. 503, p. 359. 

Human Intervention, Comte, c. 6, t. 136, 
p. 77. 

Human Nature, t. 992, p. 579. 

Human Organismus, The Grand, t. 311, p. 



224 ; Primitive Type of Construction of, t. 
834, p. 517. 

Human Pace, repeats Man Male, c. 1, 1. 1119, 
p. 636 ; repeats God, do. 

Humanity, The Grand Man, t. 434, p. 
3u7. 

Humeolot, and Oken, took the Concrete Di- 
rection, t. 121, p. 7u. 

Hume, employs the word " Passions " in 
Fourier's sense, c. 1, t. 105, p. 62; a Nihil- 
ist, Masson, c. 1, t. 366, p. 261. 

Husband (husbandman), Man is of the Earth, 
t. 1068, p. 618. 

Hybridity, explained, and defended in the 
composition of words, c. 1-9, t. 3, p. 2. 

Hydrology, Vander Weyde, t. 338, p. 240. 

Hygiene, the True, based on Radical Analy- 
sis, t. 484, p. 345. 

Hypnotism, mentioned, c. 2, t. 5, p. 5. 

Hypostasis, Masculoid and Senectoid, a. 48, 
t. 204, p. 171. 

Hypothendse, Inclination, t. 1088, p. 624. 



I. 



Ideal, related to Brow, and, through Chest, 
to Spiritual, c. 8, t. 9, p. 8. 

Ideal Framework, of Lines, interposed be- 
tween Points, Objects, Units = Relations, 
t. 603, p. 425. 

Ideal Outlay, of Human Body ; Schemative 
Lines ; Typical Plans ; Type-Forms, t. 455, 
p. 325. 

Ideal Unity, back of Something and Noth- 
ing, t. 260, p. 193; Spherical Wholeness, 
do. ; still back of Wholeness and Partness, 
t. 265, 266, p. 194 ; of Society, represented 
in a Pivot or Chief, t. 761, p. 485 ; t. 762, 

Idealism, of Berkeley, and Fichte, t. 66, p, 
40; c. 32, 1. 136, p. 83 ; and Sensational- 
ism, Morell, a. 8, do., p. 86 ; (Transcen- 
dentalism, Spiritualism, Mysticism), a. 9, 
do., p. 87 ; has for Analogues Nervous Sys- 
tem, Brain, Mind, Eye, Sight, with its Re- 
flectors, do. ; Man and Head of Man, do., 
p. 88; restated, t. 397, p. 280; repeated 
by Transcendentalism, t. 435, p. 308; Pure, 
Tulk, c. 17, t. 503, p. 364 ; Pure, of Plato, 
Type-Forms creative ; reversal of Sweden- 
borg's statement, c. 34, t. do., p. 373. 

Idealist theory of Perception, a. 4, 5, c. 32, 
t. 136, p. 84. 



Ideality, of Law, a. 9, c. 32, t. 136, p. 87. 

Idea(s), = Forms, derivation of, t. 140, -p. 
101 ; in the Mind and in Nature, their 
Analogues, t. 141, p. 101 ; and Laws, dis- 
criminated, Hickok, a. 6, and Note, t. 
198, pp. 139, 140 ; Plato's doctrine of, 
Thought raised above Sensation, a. 46, 
t. 204, p. 169 ; Forms, = Line or Lines, 
t. 399, p. 281 ; birth of into Mind = Spirits 
entering Spirit- World, t. 404, p. 283 : but 
by Real Presentationism, Hamilton, not sep- 
arated from Real Object, implying Immor- 
tality (for Man) in the Body, t. 413-416, 
pp. 289-292 ; tend to Heaven, to Hell, or 
are in intermediate state, t. 418, p. 292 ; see 
Form. 

Idiaphronicism, the Principle of that Knowl- 
edge which addresses itself to the Indi- 
vidual Mind, a. 33, t. 204, p. 161 ; range of 
Moral Evil, a. 34, do., p. 162 ; place in 
Universological Morals, a. 35, do., p. 163 ; 
a. 38, do., p. 166. 

Ideation, theories of, t. 397, p. 280. 

Identity, of the Identity with the Non-Iden- 
tity, Herbart, t. 202, p. 143 ; of Type in the 
Constitution of Substance and Number 
(Limitation), t. 253, p. 191 ; Convertible; 
see Convertible Identity ; Sound and Sense. 



C9J 



DIGESTED CJDEX 01 



Identity or I aw in Mat >. t. 

UMfl and i'nilos- 
; IOC Law, 1dm- 
tity. 
Idei plied by Tenninal Conversion 

- I by. 0. 1. 1. 113, p. 67. 
Idolaii-.y. (far witti by tin.- JeWB, DB61 

t. 74. p. 48; towards Charon, Pictures, Im- 
ager, Bible, Subbutb or Sunday, etc., t. 
. p. 412. 

Illustrations ; see Diagrammatic Illustra- 
te 

Illustrative Department, of Being, Form, 
t. 496, p. 

IMMEDIATE TXTERIOKITY. t. 310, p. 224. 

Immense Contraries, affirmed, t. 1120, p. 

Immobility, of Base Line, t. 560, p. 398. 
Immodesty, prevailing ideas of, repugned by 

Nature, Science and Art, c. 2, t. 453, p. 

Immortality, of the Soul, relations of to 
- .enee, c. 4, t. 9, p. 7 ; in the Body, t. 
413-416, pp. 2S9-292; is it the Destiny 
of Man ? t. 415, p. 291 ; the mystery of the 
ages, 416, do. ; t. 434, p. 307 ; c. 1-5, do., 
pp. 307-308 ; affirmed, and denied, 1. 1120, 
p. 637. 

Immutability of Law, Comte, t. 450, p. 

Impossible, the, effort to accomplish, neces- 
sary or useful, t. 484, p. 345. 

Impregnation, a prior kind of, by the 

Woman, of the Man, a. 11, c. 32, t. 130, p. 

; preliminary, feminoid, t. 400, p. 281 : 

the Masculine Act subsequent and reflex, 

do., p. 282; t. 404, p. .288; t. 427, p. 

Impressions, erroneous, to be guarded against, 
in reading this work, Introduction, p. 
xxxix ; on the Mind ; related to Sensation ; 
defined, t. 400, p. 2S1 ; a preliminary fe- 
minoid impregnation, do. 

Incarnation, of God in Man, what and how, 

:. p. 411. 

Inch. Foot, Fll. t. 4*2. p. 821. 

1n<*ipiency. of Movement, in Creation, t.556, 
p. 895 ; involves Time, do. ; t. 567, do. 

Incipient, Medial, and Final Pivotal Po- 
silion in Seriation of Sciento-Philosophic 
Universal Principles, t. 464, p. 334. 
. 360. 

Inclination, of Posture, related to Morals, t. 
2~ Perpendicularity, Horizontal- 
ly, = Stabiliology, t. » . 441 j re- 



lated to Three Kingdoms, do., and t. I 
I, pp. 441, 449 ; t. 881, p. 442 ; inch, 
all Meohanioal Principles, t. 886, p. -i 
Line of, t. 1088, p. o24 ; st-e Inclined Line. 

Inclined Line. Type of Mathematics, t. 597, 
p. 422 : 29, 80, t. 593, p. 

498; Diagram No. 31. t. 599, do. 

Inclined 1'lane ; sec Wedge-form. 

Inclinism. Eaaence of All the Mechanical 
Principles and of Motion, t. l'3^, p. U 
The Universal Principle of Mechanics 
and of Movement; the Culmination of it 
jjpjraftajn, t. 630, p. 446 ; t. 037, p. 447 ; t. 
. do. 

Incognizability, and Incomprehensibility, of 
The Absolute; What, a. 28, t. 267, p. 'Jl6. 

Incoherence, and Cohtrcnce of Society, t. 
a, p. 519. 

Incoherences. Practical, of Society, will be 
cured, through Ohiversology, lutegralism, 
and Pantarchism, t. 57, p. 35. 

iNconERENCY. of Human Affairs in the Past, 
t. 1119, p. 636. 

Incomplete I'ositivist3. a. 5, t. 999, p. 5S3. 

Incomprehensibility, etc, of The Absolute; 
what, a. 28, t. 267, p. 216. 

Increments, of Velocity of Falling Bodies, t. 
I":).'), p. 604. 

Indeterminate, Form and Number, t. 457, 
p. 329; t. 509, p. 3-34; Number has some 
Regularity, t. 510, p. 365 ; Form do., p. 
366 ; still lawless, do., corresponds with 
Nature, do. ; t. 529, p. 3S2 ; Broken Lines, 
t. B15, p. 510. 

Indeterminate Series, of Numeration. I 
Many, All, t. 217, p. 155; Ana. 
Indefinite Metaphysical Speculation ; the 
most definite point attained by it ; Kant ; 
do. ; Echosophists go too far in rejecting, 
918, p. U 

Indeterminismu9. of Number, t.*331, p. 23o ; 
ofea d Science, t. 332, p. 237 ; Cief 

of, do. 

Index, face is so, to body, a. 1, t. 42, p. 25. 

Indicia, of Advent of a New Social Order for 
the Planet, t. 489, pp. 808-805. 

Individual, the, composed of two Side- 
Halves, t. 824, p. 229 ; Unit, Atom, Monad, 
Thine, World, Man, . 484 : and 

State, Schiller, t. ^60, p. 4-'.; Constitution 
of, t. 767, p. 4>S ; and Health-re- 

lations of. t. 981, p. 578 ; t. 982, p. 574, in 
respect to Disease and Cure, exact Ai 

reen, t. 9^4, p. 575 ; the Compound, 
Man and Woman, t. 1055, p. 614; see 



BASIC OUTLINE OE UNIVEE50LOGY. 



691 



Point ; the Subject of Ethics, c. 5, and a. 1-3, 
c. 5, t. 5, pp. 5, 6 ; as Members of Society, 
t. 309, p. 223 ; Monads, do. ; or Atoms of 
Society, t. 312, p. 224; Atom- Worlds in 
Society, t. 391, p. 277 ; in Classification, t. 
492, pi 351. 

Intjtvtdualttles, contented, t. 52, p. 32 ; Nu- 
merousness of, the Duismus of Society, t. 
761, p. 435. 

Individuality, allied with the Sovereignty 
of the Individual and Independence, c. 
2, t. 40, p. 24 ; Contrasted with Mutual- 
ity, t. 46, p. 29 ; Convergent, the Principle 
of Order; Divergent, the Principle of 
Freedom, t. 52, p. 32 ; of the Grand Man 
(Society), constituted of Opposing Sects 
and Doctrines, to be reconciled through 
Science, (Universology), t. 73, p. 42 ; Sys- 
tems of not equal in rank, t. 74, do. ; 
see Convergent Individuality, and Diver- 
gent Individuality ; in states of same mind, 
t. 84, p. 46 ; and Unity, Social, Balanced 
Vibration- of, t. 302, 303, p. 219 ; Divergent, 
as Basis, t. 304, p. 220 ; achieved, the basis 
of All True Corporate Organization, t. 759, 
p. 434 ; Warren's doctrine of, Value and 
Defect of, t. 760, p. 485 ; t. 761, 762, do. ; 
Phrenological organ of, t. 932, p. 557 ; 
see Sovereignty of the Individual. 

Individ calized Eody, generally represented 
by the Heavy Dot, t. 837, p. 518. 

Indtvtdualogy, contrasted with Sociology, c. 
6, t. 9, p. 8 ; Monocrematology, echoes to, 
t. 492, p. 351. 

Induction, Qualitative, Spencer, a. 31, c. 32, 
t. 136, p. 95 ; and Deduction, illustrated by 
Circle and Eadii, Diagram No. 4 ; 1. 183, 
p. 132 ; stated and compared, a. 12, t. 198, 
p. 143 ; limited, inapplicable to Co-Exist- 
ences ; Mill, Buckle, Clancy, c. 1-9, t. 321, 
pp. 228-233 ; equivocation of, explained and 
reconciled : fully discussed, c. 1-7, t. 345, 
pp. 243-243 ; same as Analysis and De- 
duction as Synthesis, c. 3, do., p. 244; 
Mathematical Analogues of, t. 623, p. 439 ; 
Analysis, c. 5, t. 1012, p. 592 ; discrimi- 
nated, c. 10, do., p. 595; and Deduction 
reconcilable, Buckle, c. 12, do., p. 596. 

Inductive Method, what, and how related to 
Universology, Introduction, p. x ; in Sci- 
ence, Form-Analogue of, t. 583, p. 413 , 
Second Drift of Line, t. 616, p. 435 ; Dia- 
gram No. 41, do., t. 622, p. 438. 

Inductive Period, what it ha3 been, c. 36, t. 
136, p. 85. 



Inductive Process, defined, Henry, a. 10, t. 
193, p. 142 ; see Analysis. 

Inductive Sciences, to be regenerated by 
Universology, t. 947, p. 562. 

Industrial Attraction, Fourier, t. 54, p. 
33. 

Industry, Positive, Comte, t. 445, p. 315. 

Ineffable, The, Clef of, t. 239, p. 1S5 ; de- 
fined, do. ; Paul, Indicible of, Wronski, 
etc., t. 46S, p. 337. 

Inequism, Inequa-Equism, etc., t. 897-903, 
pp. 539-541 ; Diagram No. 63, p. 541 ; and 
Iniquity, t. 906, p. 542 ; Diagram No. 69 ; 
p. 551 ; and Equism, t. 1028, p. 598. 

Inexpugnabtltty, defined, c. 1, t. 69, p. 41 ; 
in respect to Points and Lines, a. S, c. 32, t. 
136, p. 86 ; a. 31, do., p. 95. 

Lnexpugnability of Prime Elements, illus- 
trated as between Masculism and Femin- 
ism, c. 18, t. 136, p. 80 ; between Material- 
ism and Idealism, c. 32, III, do., p. 83 ; 
as held by Heraclitus, a. 31, t. 204, p. 161 ; 
Definition and Formula, t. 226, p. 162; 
Unison of Unism and Duism, t. 252, p. 191 ; 
applied to Unism and Duism, a. 4, t. 267, 
p. 199 ; a. 27, t. 267, p. 216 ; c. 6, t. 453, p. 
327 ; t. 460, p. 332 ; t. 510, p. 365 ; solves a be- 
ginner's Objection, t. 522, p. 379 ; of Unism 
and Duism, t. 524, p. 380 ; of Intelligence 
and Affection, t. 526, p. 381 ; t. 528, p. 382 ; 
of Motion and Station, t. 560, p. 397 ; t. 
890, p. 536 ; a. 5, t. 998, p. 584. 

Infallibility, of the new Dispensation of 
Truth, a. 49, t. 204, p. 171 ; claimed for the 
Principles of Universology, but not for the 
author in their exposition, t. 1124, p. 640. 

Infancy, of Thought, how to end, t. 201, p. 
140 : of Man, not competent to solve the 
Mystery of Being, t. 1111, p. 632. 

Infanta- Femlnoedal, (Mother-and-Child), 
Evolution, a. 17, c. 32, t. 136, p. 91 ; a. 21, 
do. 

Infantism, corresponds repetitively with 
Feminism, c. 22, 24, 1. 136, p. 81 ; a. 20, do., 
p. 91. 

Infantoid, a. 30, t. 136, p. 95. 

Inferior Orders, of Animals and Men, to 
be destroyed by the Great Crisis, c. 5, t. 
434, p. 303. 

Inferiors ; see Descendants. 

Ineernology (The Heils), related to Sensa- 
tionalism, Table 30, t. 419, p. 293. 

Infidel, the most intelligent, must have 
been a Christian, c. 1, t. 84, p. 47. 

Infinite, The, Clef of, t. 239, p. 135 ; de- 






DIGESTED INDEX OF THE 



fined, do. ; The. Oiticism on, by Mill, a. 9, 
; an unmeaning Abetraotlon, 
Mill, a. 9, 10, do., p. 808; The, and The 
lute (Abstract), discriminated from 
Infinite as an Absolute Being (Concrete), 
a. 9, do.; Unknowable and inconceivable, 

Hamilton, a. 10, do.; a. 2">, do., p. 214; 
defined as AH-diflerentiated Unity, do.; a 
aaefbJ and necessary term, a. GO, do., p. 
818; a branch of Ontology, t. 439, p. 311; 
t. 414, p. 314; Analogue of Subjective 
GeiuriK.^v ; Clefs, t. 44^, p. 316; of God, 
do.; the Frothinglniins on, t. 400, p. 306 ; 
marriage of with The Finite, t. 407, do. ; 
echoes to GoneretologT, t. 468, p. 887 ; Mill 
on Hamilton, upon ; see Mill, The Uncon- 
ditioned. 

Infinite Republic, The, of Organized Truth 
and Goodness, t. 1123, p. 639. 

"Infinite Variety in Unity," Fourier, t. 
TOO, p. I 

Infinitely Great, The, t. 818, p. 511. 

Infinitely Small, The, t. 813, p. 511 ; In- 
terior of the Point, t. 823, p. 514. 

Infinitesimals, meaning of, t. 1071, p. 619; 
t. 1078, 1079, p. 022; t. 1080, p. 623. 

Infinitolooy, Subjective and Spiritual 
Branch of Ontology, t. 447, p. 316; rela- 
tions and Clefs of, t. 466, p. 335 ; Table 32, 
do. 

Influence, Government by, c. 43, t. 136, p. 
8S. 

Influx, Divine, Spiritual, a doctrine of 
Christianity, a. 66, t. 204, p. 174. 

Inhabitant, Temple. Rank, t. 926, p. 553. 

Inherence, Several Kinds of; Primary, the 
Unity (Knticoid) of Individuals in the 
Group, around Bfatteroid Pivot; Tem- 
poral Government, Comte; over-soul; Ar- 
bitrismal God, t. 767, p. 4"- 'tary, 

Transcendental, how, t. 763, do.; Ter- 
,. Composite, t. 769, do. 

Inik:ki:n<k um Aitearance, Antithetical 
Reflexion and 1'oi.ui OpPOsnaUTBSfl of, 
t. 751-756, pp. 4Si-4s:; ; of Otfi and Mast, 
t. 757-769, pp. 483-488, Radical, t. 705, p. 
487. 

Inherent Necessity. Hegelian Universolo- 
gical, t. 476, p. 840; a region overlooked 
by Naturalists, do. ; generates Form and 
creates, = Law, t. 555, p. | 

Innei: Delations, of Society, t. 307, 309, p. 
j: t. 811, i'. 224. 

Inpimi:att'>.w in Religion, t. 17. p. 12; and 
Spiritual Illumination, address Particular 



Faculty in Man, a. 51, t. 204, p. 172; re- 
presented hy Cnalasa, 1. 1061, p. 617. 

Instant, vivid, Meeting of Space and Time, 
t. 661, p. lnstai.tiality. 

Instantialitv, Analogue of Being, t. 605, p. 
4">8 ; Point of Dnition between Space and 
Time, do. 

Instinct; see Intuition. 

Instinctual Basis, Religious ; see Religious 
Instinctual Basis. 

Instinctual Cosmical Conception, t. 
p. 851 ; Table 21, t. 358, p. 255; echoes to 
Abstract Concrctology, do.; distributed, 
do. ; Table 29, t. 894, p. 27'.«. 

Instruments, of Measurement, trivial Ob- 
jects, t. 695, p. 404 ; see Tools. 

Intangibilities, of Mentation, replaced by 
External Tangibilities, t. 398, p. 280. 

Integerismus, of Number = Objective Hu- 
man Society, t. 311, p. 224. 

Integerismology = Systemutology, t. 314, p. 
225. 

Integers, Analogues of Oris, Tftinrja, Objects, 
t. 073, p. 459; Table 42, t. 683, p. 461; 
in Number, Objective and External; Frac- 
tions, Subjective, Interior, t. 841, p. 519; 
Objectivity of, t. 874, p. 530. 

Integral, larger term than univariant, c. 2, 
t. 15, p. 11. 

Integral Calculus ; see Calculus. 

Integral Series of Numeration, t. 216, p. 
154. 

Integralism, Introduction, p. viii ; what it 
does, t. 14, p. 10 ; see Table 1, t. 15, p. 11 
(margin); the greatest of systems, t. 4:>. p. 
29; answers to Whole Human Body, t. 47, 
p. 30; Social, and Panturchism, stated, t. 
50, p. 34; the Reconciliation of all Oppo- 
sites, theoretically and practically, do. ; 
affirms the Reason as the Governing Fa- 
culty, c. 2, t. 58, p. 35 ; General Method of, 
and of Universology, c. 32-1 V, 1. 136, p. 88 ; 
its statement of the Two Orders of Evolu- 
tion, Experiential and Transcendental, and 
the Grand Reconciliative Harmony be- 
tween them, a. 28, c. 32, t. 130, p. 94; 
Table 12, t. 211, p. 151 ; in respect to 
Morals, a. 35, t. 204, p. 164; origin of term, 
t. 316, p. 220 ; and Universology, how 
based and of what tlicy are basis, t. 4s",, p. 
347; Conjugal Harmony; Ends of Egg, t. 
991, p. 578 ; Doctrine of, a. 5, t. 999, p. 
Harmony of Faith and Skepticism, a. 13, t. 
998, 699, p. 587 ; more extensive than Uni- 
versology, do.; office of to supply Uie 



BASIC OUTLINE OF UNIVEESOLOGY. 



693 



ground of the Ultimate Conciliation of Con- 
traries, as Universal Type of Haruiony. t. 
1111, p. 632 ; Ulterior applications of, t. 
1113, p. 633 ; will replace Partialism, t. 
1123, p. 638. 

Integralist View of mentation, t. 397, p. 280. 

Integrality, Table 12, t. 211, p. 151 ; tri- 
unisinal, t. 316, p. 226. 

Integration, Combination, Union, c. 2, t. 
15, p. 11 ; Spencer, 1. 197, p. 136 ; loosely 
used, t. 208, p. 149 ; for Synthesis, t. 210, 
p. 150 ; Wholeness Aspect, t. 389, p. 275; 
Scientific, of Ideas, t. 622, p. 438 ; final, of 
Temporalities and Spiritualities, Pantarchal, 
t. 769, p. 488 ; the Grand, of Ideas, t. 1114, 
p. 634. 

Integrism, = Integration as Primitive State, 
t. 210, p. 150 ; Principle of Unity, do. ; 
Table 12, t. 211, p. 151. 

Intellect, from Pietistic and Intuitional 
Standing-Point, inferior, c. 37, t. 136, p. 85 ; 
a confounding of Analogies, do. ; by Swe- 
denborg, do. ; general error of Eeligious 
"World on the Subject, c. 38, do., p. 86 ; 
Lord, master, husband, do.; the Form of 
the Mind, t. 163, p. 118 ; characterizes the 
Transitional or New Order of Society, t. 
302, p. 219 ; and Feeling characterize the 
Pinal Order, do. ; Masculoid, do. ; will dis- 
cover the worth of Intuition, t. 501, p. 356 ; 
Pure, is the Abstractism of Mind, c. 2, t. 
575, p. 408. 

"Intellectual Development op Europe," 
Draper, t. 1107, p. 630. 

Intellectual Dispensation ; see Dispensa- 
tion ; arises from Unity of the Sciences, c. 
35, do., p. 84 ; no age entirely without The 
Intellectual Element, c. 36, t. 136, p. 85; 
prominent at certain epochs, especially at 
the dawn of the Intellectual Dispensation, 
do. ; true Masculoid, from Centre of Log- 
ical Necessity, c. 39, do., p. 86 ; does not 
destroy previous Feminoid Dispensation, 
do. ; developes it, do. ; perpetual govern- 
ing Head, c. 40, do. ; has its own minor de- 
velopment of mere Faith, c. 41, do., p. 87. 

Intellectual Gymnastic, t. 644, p. 452. 

Intellectual Truth, addressed to the Uni- 
versal Faculty, t. 1117, p. 635. 

Intellectual Unity, fixed Centre of; see 
Unity. 

Intellectualists, have violently revolted 
against, or have submitted to, the false es- 
timate of Eeligious World, c. 38, 1. 136, p. 
86. 



Intelligence ; see Knowing ; Analogue of 
the Head, Diagram No. 2 (Typical Ta- 
bleau), t. 41, p. 24 ; t. 42, p. 26 ; Analogue 
of Light, t. 94, p. 57 ; t. 105, p. 61 ; c. 2-6, 
do., p. 62 ; characterizes the New or Tran- 
sitional Order of Human Affairs, t. 302, p. 
219 ; and Feeling characterize the Final 
Order, do.; Masculoid, do.; and Affection, 
Inexpugnability of, t. 526, p. 381. 

Interior, of Earth, = Night, t. 872, p. 
529. 

Interiors = Mind, Soul, t. 86, p. 49 ; Spirit- 
ual Analogue of Infinitesimal Fractions, t. 
1071, p. 620; 1. 1078, p. 622. 

Interior Sense, of Words or Language ; 
" of the Word," Swedenborg, t. 582, p. 
412 ; t. 583, p. 413. 

Interismology (Purgatory), related to Eclec- 
ticism, Table 30, t. 419, p. 293. 

Interlocked Form. True Logical, t. 577, 578, 
p. 409 ; Diagram No. 23 (Concentric Circles), 
t. 578, do. 

Interlocking, of Metaphysics and Science, 
sundered Hemispheres, t. 499, p. 356. 

Internal Senses, and External, c. 25, t. 503, 
p. 368. 

Interstices of Space, t. 819, p. 512. 

Intricated Form, t. 576, p. 408 ; t. 577, p. 
409. 

Intuition, and Intellection, reconciliation of, 
Introduction, p. xxix; in Eeligion, t. 17, 
p. 12 ; for proof of existence of God, t. 20, 
p. 14; basis of religion, t. 21, do.; = Fun- 
damental Beliefs, t. 21, p. 15; and In- 
stincts are The Common Consciousness; 
do. ; profound, prophetic, but vague, 1. 105, 
pp. 61, 62; and Inspiration, apart from In- 
tellectual or Analytical Knowledge, Femin- 
oid, Infantoid, repeat Feeling, and Piet- 
istic Eeligion, c. 22, t. 136, p. 81 ; in Med- 
icine, t. 319, p. 227 ; Mathematical, t. 320, 
do. ; of Pure Forms ; t. 321, do. ; aided by 
the Hair ; Woman excels in, c. 4, t. 453, p. 
325 ; cognizes Primary Natural Appear- 
ance, is in a kind of Unity with Transcen- 
dental Science ; how, t. 766, p. 487 ; sup- 
plements Science, a. 1, c. 1, t. 1119, p. 
636.. 

Intuitions, of the Eace, will be apprehended 
by the Intellect, t. 501, p. 356. 

Inversion, Double, of Orders, t. 751, p. 4S1 ; 
Polar ; see Terminal Conversion into Op- 
posites. 

Investigation, two Orders of, a. 17, c. 32, t. 
136, p. 91. 






DIG! - I ED [NDEX TO i 



Invoi.iti"N. Hid Evolution, Terminal Con- Islamism, eontra>ted with Catholicism, t. 129, 

into OppOOtet, e. ., t. . 7, p. p. T&\ M notheism of, c. 1, t. 858, p. -.249. 

181. Italics, Capitals, etc., use of ju?;i 

ISTOLUnox or Analogies; t. 895, p. 537. t. u, p. J. 



J. 



James (Henry), classed, a. 53, t. 904, p. 173 ; 
undiug Swedenborg; human 

--; merely phenomenal, t. 865, p. 
I . -. ft, p. Ol-7; "Substaaoa and 
" characterized, t. 1106, p. 630, t. 
1108, do. 

Jaws, Half-Jaws, Limbs of Head, 4 in num- 
ber, t. -; ; t. 1048, p. I 

Jews, restoration of, to Holy Land, as held 
by them, in one sense a triumph, in an- 
other an extinction of their nationality, t. 
70. p. 4'3 ; Monotheism of, t. 198, p. 7_' : 
t. 189, p. 73; "the chosen People of God," 
c. 3, t. 858, p. - 

Jerusalem, destruction of, end of a dispen- 
sation, c. 4, t. 430, p. 300; see New Jeru- 
salem. 



Jonv, platonizing influence of on Christian- 
ity, :. 4, p. 174; hia Vi-iou of Four 
and Twenty Elders, Throne, etc., t. 455, p. 
3^7; vision of celestial city ; Numbers, t. 
1088, p. 599. 

Joinings, instances and kinds of, c. 4 1 ' 1 , t. 
. ' . 

Joint and Several Head, of Numerismus, 

Jointings. Little, = Seriation. t. 807, p. 506. 

Judaism, its Monotheism, t. '. 

Judgment, the Day of, will have come, t. 

1123, p. 039 ; the, will have been executed, 

do. ; see ■' Final Judgment." 
Jupiter, and Mnemosyne, Introduction, p. 

xxxi. 
Justice = Uprightness, of Form, t. 521, p. 379. 



K. 



Kalunkee, Incarnation, Hindoo, Eli Noyes, 

Kant ( Emanuel), his claim to have repeated 
- very of Copernicus, Introduction, 
p. xiii ; his division of Mind, Ft 

b. 86, p. 16; derived 
from Aristotle, t. 81, p. 55; his categ 
character of, t. le 8, do.. 

qua- 1, t. 110, p. 65; compared 

himself to Copernicu-. d". ; made!' 
ophy still more Subjective, do.; his mean- 
ing of "Quality" explained, t. Ill, do. ; 
introduced into Philosophy the term- 5 
j c* and I - -Me, t. 112, 

n -presented by. 1 ; 0, 
t. 115, j a theory of Pera 

. to its nearest approxi- 
his One, Many, AU* t. 

. M s- 

ty, t. 714, 
k < RrncisM, t. 717, 
p. 47u ; not fruitful, do. 



Kantean Distribution, osteological illustra- 
tions of. 0.7, . p. 360. 

Kantean Philosophy, midway between Sen- 
sationalism and Ide:Uism, a. 10, c. 88, 1. 136, 
p. 89. 

Kantean Universal Principles, t. 455, p. 

Kavenaugh, Abstract No uctives, 

t. 54y, p. 391 ; Fourth Degree of Com- 
parison, do., t. 553, p. 394. 
Kepler, Introduction, p. xiii. 
Kepler's Laws, t. L'o">, p. 147 ; t. 310, p. 

- ;/<?of, t. 1084, p. 6 
Key. in which ouc talks or writes, as im- 
ant as in Music, a. 16, t. 136, 

V- 
Kxtboabd; aee Octave. 
Kly-Note, or Tonic, of a System, t. 61, p. 

Kimball < W. II.), System of Universal Pl.il- 
osophy, c. j, t. 786, p. 47 
mr^t i of Criticism, c. 3, do. 

Kingdom, of Christ on Earth, new and \ 



BASIC OUTLINE OF UNIVERSOLOGY. 



69o 



manent, expected in the Church, c. 1, t. 
75, p. 43. 

Kingdoms, in Classification, t. 490, p. 350 ; 
answer to Eegnology, t. 492, do. ; Three, 
see Three Kingdoms. 

Kitto, on Number Seven, c. 3, t. 903, p. 542. 

Knife, dissection — Teeth, analogue of In- 
tellect, Maseuloid, c. 2, t. 136, p. 76 ; c. 19, 
do., p. 80; Cut-up by = Anatomy; Radi- 
cal Analysis, t. 484, p. 345. 

Knife-Blade, Oneness of in Form, dualizing 
in Function, t. 719, p. 471 ; t. 725, p. 472. 

Know, to, special Sense of as related to the 
Intellect and its perfect demonstrations, 
Introduction, p. xii. 

Knowing, branch of mind, in philosophy, t. 
25, p. 16 ; relations of, reversed, t. 28, p. 
17 ; modified, t. 29, p. 18 ; carried up as 
Head, do. ; the Head of Man symbol of, 
Diagram No. 2, t. 41, p. 24 ; t. 42, p. 25 ; 
ia it based on Feeling or vice versa ? Bain, 



c. 29, 1. 136, p. 82; Analogue of York, c. 30, 
32, do. ; other Analogues of, c. 3a— 11^ do., 
p. 83 ; these viewed as first, do. ; and 
Feeling, co-ordinate and inseparable, c. 
32— III, do., do. ; Substance and Form of, 
a. 11, c. 32, t. 136, p. 89 ; and Being, par- 
allelism of, a. 22, do., p. 92; the Form- 
Element, t. 143, p. 102 ; and Feeling, Ana- 
logues of Form and Substance, do. ; and 
Table 10, t. 144, p. 104; Form of the 
Mind, t. 163, p. 118 ; Kenning, discrimi- 
nation, = Lines and Form, t. 399, p. 281 ; 
and Feeling, inseparable, Ferrier, t. 410, p. 
287 ; t. 418, p. 292. • 

Knowledge, to replace Opinion and Belief, 
t, 1104, p. 629. 

Koinologicism, the Principle of that in which 
all Intelligences agree, a. 33, t. 204, p. 161 ; 
rule of Moral Eight, a. 34, do. ; p. 162 \ 
place of in Universological Morals, a. 35, 
do., p. 163 ; a. 38, do., p. 166. 



L. 



L, E, t. 571, p. 404; Diagram No. 21, do., p. 
405. 

Labor, and play, alluded to, a. 3, t. 42, p. 
25. 

Laboratory, Sciento-Literary of The Uni- 
versity, a. 19, t. 152, p. 124. 

Lacroix, on Wronski's Universal Mathema- 
tical Formula, c. 1, t. 489, p. 350. 

Lagrange, on Wronski's "Universal Mathe- 
matical Formula," c. 1, t. 489, p. 350. 

Lamarck, t. 1110, p. 631. i 

Landscape Gardening, illustration from, t. 
510, p. 367. 

Language, deficiency of for presentation of 
Universology, Introduction, p. ix ; its own 
Structure the key to the Universe, Intro- 
duction, p. xxxiii ; the New Universal, will 
compel the understanding, Introduction, p. 
xxxiv ; must be One, in the nature of things 
for the race, like Music ; discovered, In- 
troduction, p. xxxvii ; place of, in Science, 
do. ; New, Scientific, c. 14, t. 43, p. 28 ; a 
Mirror of the Universe ; a Type of do. ; an 
echoing Universe ; Analogues in, of the 
parts of the Universe, c. 1-6, t. 144, pp. 
104, 106 ; the New Universal Scientific, 
works in preparation in respect to, a. 19, t. 
152, p. 124 ; and Languages, origin of, do. ; 
Vander Weyde, t. 335, p. 238 ; cited for in- 



stances of Abstract and Concrete, t. 487, p. 
348 ; remarkable function of in connection 
with Universology, c. 1, t. 494, p. 354; a 
Type of the Universe, Note, t. 807, p. 506 ; 
Phrenological Organ of, t. 943, p. 560; 
see Alwato ; Speech. 

Lap, a. 9, t. 136, p. 88. 

Last Word, of Universology and Integralism, 
discrimination between Aspects and En- 
tities, t. 812, p. 508. 

Latitude, and Longitude, lines of crossing, t. 
674, p. 459. 

Law, Inherent and Necessary, the Basis of 
Universology, Introduction, pp. xv, xvii ; 
Unitary and its branches, Introduction, p. 
xxiii ; of Mind, Law of Universal Being, the 
Universal Logic, c. 3, t. 40, p. 24 ; = Trans- 
cendental Philosophy or Metaphysic, do., 
p. 25 ; allied with Philosophy, do. ; as ex- 
pressed through the body = Phrenology, 
a branch of Monanthropology, do. ; Identity 
of, in Matter and Mind, a. 3, c. 32, t. 136, 
p. 84; the Creator of God, Absolute Ideal- 
ism, a. 5, do. ; Cut-up, Line, Limit, Out- 
line, Form, a. 21, do., p. 92 ; prior to Sub- 
stance, a. 23, do. ; of Association — Catego- 
ries, do. ; Grand Serial, of Distribution, 
must be one, t. 137. p. 98 ; developed, is 
Universology, do. ; Unitary, an instrument 






I ED INDEX TO THE 



of all, t. 1 ; is 

rived from, and determined bye Prin- 
ciple, B .-..'.. I'tnt, of 
I K,i real Being^ l mhm, stated, and dc- 
fin (1), i>. L48 ; Beeond do., do., t. 
. p. 144 ; Third do., do., t. 808 (3), 
p. rial Law and Unitary Law, t. 
8 p. 147 ; . do., p. 14b ; Spirit 
of, from the Intellect, t. 808, p. '219; 
Grand Domain of, t. 475, p. 34o ; In- 
}>)■ i Necessity = Line, t. 555, p. 895; 
Fixedness of, t. 880, p. 898; of Phenomena, 
Underlying and Inherent, t. 76J, p. 
Correlate of Idea, a. 4, t. 999, p. 583; in 
the High Transcendental Sense different 
mi "a Law of Nature," e. 4, t. 1068, p. 
614; of Mental Evolntion; see Mental 
Evolution. 
"Law ox tue Series." The Fundamental, 
t. 488, p. 849; Fourier, c. 7, t. 503, p. 

Laws, of the Secondary Order, Comte, 1. 114, 
an 1 Ideas discriminated, Ilickok, 
8, and Note, t. 198, pp. 139; Three 
Primitive, Unism, Duism, Trintsm, how 
rive /. formally stated, t. 208-206, pp. 
143-14S; restated, t. 206, p. 148 ; Immu- 
tability of, Comte, t. 4~>", p. 318; Special or 
Particular, do. ; of Being, fundamental, 
aspet ba of, t. 470, do. ; Discovery of, impor- 
tance of, t. 495, p. 354; and Principles, 
Analogue of, t. 588, p. 417, Intrinsic diff r- 
ence between, c. 1, t. 689, p. 418; Dia- 
gram No. 26, do., usually confounded; 
I Base line, t. 689, do., (Lay) ; the 
Fundamental, Unism, Duism, Trinism, t. 
590, do.; Lines, Standards, etc., t. 890, p. 
: in Science, from Principles, t. 1018, 
p. 591 ; and Principles, discriminated, 
do. 
Lays ; see Laws. 
Lbaokbb, Monarch?, etc., Social Pivots, t. 

:.\r.n Ants illustration by, Introduction, 
p. vi. 
Learning, all True, Alphabet of, what, t.485, 

p. -. 
I.EAvr.s; see P 

1 nrr-Sros, Hearty Aft "Hon, c. 2, t. 448, p. 

6, do., p. 818; c. 6, do., p. 619; 

jot and Left; and Right, 

p. 446; see Heart. 

Leibnitz, a constructive Idealist, Masson, a. 

' p. 865. 
Leigh l)r. Edwin), Punctismal Statistics, t. 



5, p. 427 ; Diagram No. 86, do., p. 42 
characterized and commended, t. ft 6, pp. 
428, 429. 

Lxhoth, Breadth, Tliickth, = Dimensional- 
ity, t. I - ; repeat Length, Breadth, 
and Height of Celestial City, do.; = lYr- 
pendienlar, t. 1018, p. 692; Depth, t. i 
p. 598; "The Length, the Breadth, and 
the Height thereof;" t. 1022, p. 696; re- 
presents Cosmism, Solidity, Substance, 
Nature, t. 1024, p. 

LENG-rnwisENEss, of Time, t. 558, pp. 396, 
897; Ongoing, (Amsequeti .p. 414; 

of Line, Analogue of Order and Movmak 
t. 616, p. 434; see Force; of the Line, 
Direeti w, t. 1088, p. 624. 

Letters, of Alphabet, M, N, Ng; Meanings 
of, (Akoatosoli), t. 567, p. 401 ; t. 570, p. 
404; Diagram No. 20, do.; L, K, t. 571, 
do. ; Diagram No. 21, do., p. 4 

Letter Types, and Punctuation, Diagram 
No. 69, t. 828, p. 561. 

Level, t. 95, p. 53 , Base Line, t. 560, p. 397 ; 
Analogic, t. 585, p. 414. 

Levels, and Standards, of Cosmos ; see Sta- 
biliology. 

Level Structi-re. of the Auimal ; Per; 
dicular do. ofTn . p. 443. 

Lever, Yard-Arms, t. 611, p. 432. 

Levities, Supernatation of, c. 4, t. 575, p. 
409. 

Pewe*, ((>. II.), condemns Philosophy as 
useless and impossible, a. 3, t. 267, p. 197 ; 
Three Counter-statements, a. 4, do. ; Two 
Grand Orders of Philosophy stated by, a. 3, 
t. 998, 999, p. 5S2, and Comte, their verdict 
against Metaphysics not final, t. ]i>96, p. 
626 : has made its impression, t. 1097, do. 

Libraries, trouble in numbering Alcoves in, 
etc.. c. '-', t. 652, p. 454. 

Liebiq, Prof., t. 82, p. 39. 

Life, Indefinite Prolongation of, Introduc- 
tion, p. xxxvii ; the religions, ''daily walk 
and conversation,'' t. 28, p. 15; il 
Death abnormal, t. 41.% p. 290; c. 1-i, t. 
434, pp. 307, 808 ; see Practical Life. 

LiGnT, illustration from, Introduction, p. xvi ; 
= Day, = Life, related to Spiritual Things, 
e. 7, t. 9, p. 8, to brow and eye, form, 
and space, c. R, do. ; associated with the 
Reflect'n n of Water and with "Wind, t. 94, 
p. 57 ; with Eye and Brow, do., and t. 66, 
p. 58 ; one with Heat in the Sun, t. 96, do. ; 
intimately related to Heat, and they with 
Head and Heart, t. 103, p. 61 ; Head, type 



BASIC OUTLINE OF UNIVEESOLOGY. 



697 



of Knowledge or Intelligence, t. 104, 105, 
p. 61 ; Swedenborg, c. 2-6, t. 105, p. 62 ; 
Analogues of, (Mirrors, etc.), a. 9, c. 32, t. 
136, p. 88. 

Light Lines, Symbolism of, t. 575, Diagram 
No. 22, do., p. 407 ; t. 575, p. 408. 

Light Sounds, or Tones, Surds, Tenues, c. 2, 
3, t. 575, p. 408. 

Light Things, Number Analogues of, t. 693, 
p. 463, 

Likeness, and Difference, Introduction, p. 
xiv. 

Lilliputians, in Gulliver, great philosopbers, 
t. 991, p. 577. 

Limbs, Analogues of, members of Society, t. 
48, p. 31 ; a. 9, c. 32, 1. 136, p. 88 ; of Body, 
= Mathematics, t. 452, p. 320 ; and Trunk, 
Calculus, do. ; between Trunk and Extre- 
mities, = Geometry, do. ; are Diamitrids ; 
4 = Kantean Distribution, t. 457, p. 329 ; 
of Human Body, of Society, t. 760, p. 484; 
of body, symbolize Divergent Individual- 
ity, Freedom, Independence, t. 760, p. 485 ; 
of Vegetables, t. 88S, p. 535 ; of the Head, 
the Jaws, 1. 1043, p. 608. 

Limitation, Kant's Category of, t. Ill, p. 65 ; 
all Being e:mal to, do., p. 66 ; two mean- 
ings of, 1. Pure Abstract ; 2. A Limit-like 
Mikton, t. 252, p. 190 ; and Form discri- 
minated, c. 1, t. 256, p. 192 ; between the 
Something and the Nothing, t. 715, p. 469 ; 
Diagram No. 46, t. 716, p. 470 ; Origin of 
Numerical Series, t. 718, 719, p. 471 ; Tran- 
sition from Quality to Quantity, t. 735, p. 
474 ; Vegetable, t. 888, p. 535 ; or Linea- 
tion, subdivided, t. 920, p. 550 ; Diagram 
No. 69, t. 923, p. 551. 

Limited, The, Compound of the Limiting and 
The Unlimited, a. 19, t. 204, p. 153. 

Limiting, The, or The Limit, and The Un- 
limited compose The Limited, a. 19, t. 204, 
p. 153 ; = Per as, = Duism, a. 20, do. ; a. 
21, 22, do., p. 154; t. 250, p. 189. 

Limit(s), joining and separation of, in con- 
struction of Form, a. 18, c. 32, t. 136, 
p. 91; Cut-up, Line, Law, Outline, Form, 
a. 21, p. 92; Limiting, and Peras ; Table 
1, c. 1, t. 226, p. 163 ; upon the Possibility 
of Knowing, Knowledge of, a great ad- 
dition to Knowledge, a. 4, t. 267, p. 198 ; 
between Thet and Antithet, t. 383, p. 273 ; 
on the Sounding Breath = Consonant, t. 
483, p. 345 ; between Something and Noth- 
ing, etc., generates Number, t. 502, p. 356 ; 
or Boundary, of Space, t. 551, p. S9S ; Base- 

52 



Line, type of Definition, t. 580, p. 410 ; of 
the Finite Universe, t. 823, p. 513 ; Cleft 
and Protrudent ; see Sexual Contest ; see 
Line. 
Line, Straight, symbol of Bight; Crooked, of 
Wrong, in Chinese Philosophy, c. 1, t. 90, 
p. 54 ; The, representative of Form, a. 8, c. 
32, 1. 136, p. 86 ; resolves into Points, do. ; 
Analogue of Thought or Eeason, of Thought- 
Line, Line, Duad, a. 37, t. 204, p. 165 ; of 
Intervention, how regarded by the Soph- 
ists and Experientialists, a. 38, do., p. 166 ; 
how dependent on Point, do. ; and Point, 
Analogues of the two Kinds of Truth, do. ; 
Analogue of Thought, generates Point 
Analogue of Sensation, a. 44, do., p. 168 ; 
every Actual, has a Spiritual or Ghost-Line, 
Analogue of Spirit, a. 47, do., p. 170; Level 
and Straight, Analogues of Truth and Right, 
do. ; Ghost-Lines from, Spirit of Truth, 
do. ; regenerative, do. ; as Blade inserted, 
c. 2, t. 448, p. 318 ; t. 468, p. 337 ; Geomet- 
rical, never really made; effort towards 
yet necessary, t. 484, p. 345 ; Draftsman's 
Lines, do. ; see Straight Line ; Type of 
Extension, t. 539, p. 386; Table 36, do.; 
of Measure, t. 540, do. ; Tables 37, 38, t. 543, 
545, pp. 388, 389 ; Least Element of, Minim 
of Straightness, t. 546, p. 390 ; Analogue 
of Consonant Sound (Limit), t. 549, p. 391 ; 
see Contradiction ; of Lavj and Inherent 
Necessity, t. 555, p. 395 ; Pathway, character 
of changes to Permanency, t. 560, p. 397 ; 
and Point, the Elementismus of Form, t. 587, 
p. 417; Given Straight = First Power, t. 
588, do. ; First Office of, etc., t, 591, p. 419 ; 
to unite, to divide, to relate hinge-wise, do. ; 
Form, Geometrical (and Point-Form, arith- 
metical), t. GOO, p. 424 to t. 611, p. 432, and 
Diagrams included ; interposed between 
Points, t. 603, p. 425 ; involves Points, t. 
603, p. 426 ; a Series of Points, t. 639, p. 448 ; 
c. 1, do. ; see Sexual Contest ; Analysis of 
Static and Alotic, t, 732-736, pp. 473-475 ; 
Track, Time, Succession, Series, t. 869, p. 
528 ; in constitution of Number Two ; 
Straight ; why, t. 877, p. 530 ; Morphic 
Analogue of Duism, do., t. 879, p. 531 ; 
Straight, Measurers, t. 890, p. 536 ; all kinds 
of in all Domains, do. ; the Simple Straight 
= Cardinality, Diagram No. 63, t. 896, p. 
539 ; First Power of Scientism, t. 915, p. 
548, Diagrams Nos. 67, 68, 69, pp. 548, 549, 
551 ; t. 916, p. 549 ; Type of Lineation or 
Delineation; of Form, phrenologically, t. 



698 



DIGESTED INDEX OF THIS 



; Point, Surface, 
Beeutj ; see Ilo- 

. : i ; i r i Lino ; Point. 

loo Pobk, vcgetoid, t. 607, pp. ' 
, l) ngrama N 
].im mi; Pobm, animoid, t. G>7, p. 

. 
Lot \ti<»n, m f<; Thought what Punctatlon it 
to & ,i.-.iti<>it, t. 401, p. Delineation ; 

Limitation* 

I.ini - of the Elements of Form, e. 5, 

Lnrnncus, of Etomentismus of Language, t. 
604, p. 426 ; Diagram No. 68, t. 917, p. 649 ; 
of Form, distributed, t. 927-929, pp. 554- 
656; Straightness, Curves of Single and 
Doable Curvature, etc., do. 

Lines. ('nt-)tp, Limit, Law, Outline, Form, a. 
21, c. 32, t. 136, p. 92; of Form, represent 
Form; Thought-Lines, Ideas, Perception, 
t. 399, p. 281 ; are they always derived 
from Points? do.; Least Element of, do. 
of Thought, t. 401, p. 282 ; Comparatoid, 
Interventional, t. 403, do. ; of Writing or 
Print, Diagram No. 69, t. 923, p. 551. 

Literature, Planetary Order of, a. 19, 1. 152, 
p. 124, 

11 Little Children, unless ye become as," 
ete., t. 201, p. 140. 

Little-Endians ; see Big-Endians. 

Little Jointings, Articulations, t. 807, p. 

Littre, M. ; see Spencer's Criticism of Cornte. 

Locke, possibly a Constructive Idealist, Mas- 
son, a. 6, t. 366, p. 204. 

Logarithms, Analogy of, t. 624, p. 439 ; Aeri- 
form Consistency, t. 681, p. 461 ; Table 42, 
t. 688, do. 

Logic, formal, "School," or Syllogistic = Ca- 
talogic, c. 7, t. 16, p. 11 ; of Mathematics, 
c. 9, t. 15, p. 13; c. 10, do. ; assigned by 
Spencer to Abstractology, c. 11, do.; of 
Hegel, place of, c. 1, t. 88, p. 56; affected 
by the doctrine of the Absolute ; see 
Axioms ; a. 6, t. 267, p. 200 ; and Analogic, 
the Bases of Mathematics, t. 273, do. ; Clef 
of, t. 277, p. 202 ; contradicts Reality ; Re- 
conciliation, a. 12, t. 267, p. 203 ; Table 15 
(Fundamental Exposition), t. 27S, p. 204; 
I - of, t. 281, p. 206 ; of Hegel, = Science, 

Table 24, t. 373, p. 268; Positive, Cornte, t. 
4}.", p. 816 ; Boholastic, not the same as, do.; 
■ iiaii, do.; as a branch of LsngU 

1. t. 4^4, p. 3-"4; Syllogistic, symbolized by 

.p. 410 ; do. by the 



Bingle Radius, t*579,do.; Elementismos 1 
EUaborismus at, t. 680, do. ; co-sequential, t. 

686, pp. 414, 415; divided, t. 698, p. 419; 
Echo of to Analogio ; Varieties of Recon- 
dite or Non-Explicated, t. 594, p. 4'_'<); Im- 
plied, Explicated, Pure applied, DL j 

No. 27, t. 594, p. 421 ; (Cata-), illustrated, 
Three Drifts of Direction, t. 618, p. -i 
632, p. 444; of the Mind's own Operations, 
t. 798, p. 498 ; 6eo Necessary L*iw of 

Thought; see Metaphysics of Mathema- 
tics and Universal L - 

Looical Form, t. 576, p. 40S ; t. 577-583, pp. 
409-11 3. 

Logical ORnER, defined, t. 6, p. 4 ; instinc- 
tively adopted by Metaphysicians ; and 
Natural, reversed, t. 88, p. 17; basl 
second step of trigradc Scale, t. 34, p. 20; 
compare Subjective Method of Cornte, t. 
36, do. ; a. 1, p. 21 ; and Spiritual I 
coincide, "why, a. 7, c. 32, t. 136, } 
from Morphic to Substantive Conceptions, 
a. 17, c. 32, t. 136, p. 91 ; a. 21, do., p. 92; 
t. 34, p. 95; t. 139, p. 100; from Line 
to Point ; from Two to One ; from Truth 
of Thought to Perception of Sensation, 
a. 38, t. 204, p. 166; from Natural Or- 
der, Terminal Conversion into, exceed- 
ingly important, a. 39, do.; of Men- 
tation, from Sensation to Thought, a. 42, 
do., p. 163 ; same ground traversed as in 
Natural Order, but inversely, do. ; large- 
ly illustrated, a. 44, do., p. 169 ; of Time 
and Space, t. 561, p. 898 ; Table 40, t. 569, 
do.; of Esse and Fxistere, t. 568, 1 
place of in Scale, t. 619, p. 43G ; Form-Ana- 
logue of, t. 622, p. 438. 

Logical and Natural Orders, Notation of, 
t. 298, p. 217 ; change of, t. 804, p. 220; 
0-1 ; 1 = 0, t. 373, p. 267; illustrated by 
Planet and Space: Zero and Number, Dia- 
gram No 44, t. 658, ]>. 455; t. 654, do.; t. 
665, p. 456; t. 658, p. 457 ; upon Radii, 
t. 659, do. ; of Evolution, t. 924, p. 553 ; see 
Natural and Logical Orders; Big- and 
Little-Endians, t. 991, p. 577; Lew. 
t. 998, 999, p. 682; both essential, a. 5, do. ; 
finally restated and compared, t. 1110, p. 
681; both essential to competency of T 
and to be reconciled, t. 1111, p. 882; the 
Normal Type of Doctrinal Adjustment, t. 
1118, p. 688; their Analogy with Ma.cn- 
Usm and Feminism, 0.1, 2, t. 1119, p; 

887. 

Looicism, defined, derives all things from 



BASIC OUTLINE OF UNIVEKSOLOGY. 



699 



Inherent Necessity and Law ; contrasted 
with Arbitrism, a. 6, c. 32, t. 136, p. 85 ; a. 
52, t. 204, p. 173 ; Evenness, Equity, t. 306, 
p. 221 ; in Mechanics and Government, 
contrasted with Arbitrism and Appetism, 
t. 352, p. 243 ; and Arbitrism, question of 
precedence of, t. 378, p. 270 ; Eeconciliation 
of, Pantarchally, c. 7, t. 448, p. 321 ; Ends 
of the Egg, t. 991, p. 578 ; Preponderance 
of over Arbitrism, t. 1117, p. 635 ; and Ar- 
bitrism blend and harmonize, c. 2, 1. 1119, 
p. 637; a. 1, c. 1, do., p. 636. 

Logicismal Mentation - , Logical Order, Mas- 
culoid, from Thought to Sensation, (2 + 1), 
a. 42, t. 204, p. 168 ', Scientificalfy para- 
mount, do. 

Logicismal Eegume, c. 1, 1. 1119, p. 636. 

Lqgicismology, in Theology, defined and 
characterized, t. 349-351, pp. 246-248; and 
Arbitrismology, compared and contrasted^ 
t. 351, p. 248 ; Table 19, t. 352, p. 249. 

Logicismus (Cata-), t. 619, p. 437. 

Logos-Principle, = Type-Eorm-Principle, a. 
5, c. 32, t. 136, p. 85 ; generates Being, t. 
747, 743, p. 480; the God-Conception of 
Pure Eationalism, t. 768, p. 488. 

Long Form, = Science, 1. 1027, p. 598. 

" Long-Haired Eeformees," (Men), c. 4, t. 
453, p. 325. 

LONGHEADEDNESS, t. 633, p. 444. 

Longitude, and Latitude, Lines of crossing, 

t. 674, p. 459. 
Long Measure ; Unit of Line, Final Purpose 

of Mathematics, t. 1032, p. 602. 
Loomis, (Silas L. Prof.), propounds Second 

Form of Matter = Etheria, t. 63, p. 39. 
Lord God, The, in Heaven, Swedenborg, t. 

361, p. 258 ; t. 362, p. 259 ; reaction of, on 

Heaven, Earth, and Hell, t. 423, p. 295 ; 

The, t. 425, p. 296 ; t. 433, p. 306 ; The, 

and the Church ; Masculoid and Feminoid, 

t. 803, p. 502. 
Lots, Casting of, Eandom Numbers, t. 564, 

p. 399. 



Love, "a real Substance," Swedenborg, t. 
61, p. 38 ; Swedenborg's meaning of, t. 
105, p. 61 ; Analogue of Heat, do. ; is Spir- 
itual Heat, do. ; and "Wisdom, = Spiritual 
Heat and Light, Basis of Swedenborg's 
Philosophy, do.; compared with "Passions" 
of Fourier, c. 1, 1. 105, p. 62 ; Swedenborg's 
views on, c. 2-6, do.; Swedenborg on, c. 37, t. 
136, p. 85; Swedenborg's = Feeling of Kant ; 
is confounded with The Will only as Ex- 
tremes meet, t. 139, p. 100 ; Sympathy be- 
tween the One and the Three of the Tri- 
grade Scale, c. 1, do. ; Analogue of Matter, 
t. 142, p. 102 ; the Substance of Mind, t. 
143, do. ; and Wisdom, Swedenborg, Table 
1, c. 1, t. 226, p. 163 ; and Hate, Empe- 
docles, do. ; and Wisdom, Unism and Du- 
ism of Mind, c. 2, t. 226, p. 164 ; not ade- 
quate as Universals, do. ; Marriage, and 
Divorce; Swedenborg's Conjugiality, t. 
325, p. 230 ; and Will, blended by Swed- 
enborg, t. 899, p. 540 ; of the Neighbour, 
taught by Smallpox and Cholera, t. 981, p. 
574 ; of Men for each other, from diiference 
of Creed, t. . 1113, p. 633 ; see Affection, 
Sentiment, Feeling. 

Lower Half, of the Body = Descendants, 
Posterity, Inferiors, t. 980, p. 573 ; Social 
Paraplegia, t. 983, p. 574. 

Lower Story, of the Temple of the Sciences, 
distributed by Spencer, t. 270, p. 196 ; = 
Pelvis, t. 285, p. 209. 

Loyalty to the Dominant of the Domain, 
illustrated in Domain of Number, c. 4, t. 
231, p. 181 ; in Philosophy and Science, t. 
439, p. 312 ; t. 522, 523, pp. 379, 380 ; t. 766, 
p. 487 ; t. 804, p. 503 ; t. 813, p. 509 ; Illus- 
tration from Material and Form, t. 814, 
do. ; c. 2, t. 903, p. 542. 

Lungs, t. 98, p. 59; Pneumatismus of the 
Body, c. 3, t. 543, p. 324 ; see Heart and 
Lunsrs. 

Lyouegus, Schiller, c. 1, t. 994, p. 579. 



M. 



M. N, Ng, t. 570, p. 404 ; Diagram No. 20, 
do.; t. 571, do. 

Macro-Physiology, definition and deriva- 
tion of, c. 1, t. 5, p. 4 ; a division of Biol- 
ogy, c. 3, t. 5, p. 5 ; Subdivided into An- 
thropo-Corporology and Anthropo-Mentol- 
ogy, do. 



Magnitude, and Minitude, t. 333, p. 237; 

Absolute, t. 818, p. 511. 
Mahometanism, its Monotheism, t. 128, p. 

72. 
Main Elevation, of Edifice or Temple, t. 

1022, p. 594. 
Make-up ; see Delineation and Organization. 



Too 



DIGl STED lM>i:x OF THE 



Male, and Fema] -, (Hemisphen 

e. 1, t. -i :;''. I-. •'."•.; characters, in Mathe- 
matical r'orm ill in 
Tin- Absolute, do. ; 1 uiroxra, reappean 

ill F . AND 

L( 'ontact.t. 712 
pp.468 477 ; Figures, t. L086, p. 698; Mind, 
tin-. ia preiM oted, in tho 

nil Order; the Female ss in tin 
ieal, e.1, t. in*.', p, 686; Principle, see 
llasoulism, Female. 
Maler-ranche, a Constructive Idealist, Ifas- 

Mammj:, = Balconies of Edifice, c. 2, t. 453, p. 

o-J-J. 

Man, as contrasted with The "World, t. 2, p. 
•j ; Science of = Anthropology, t. 5, p. 3 ; 
ram No. 1, do.; see Anthropology; 
Relative Order of to "World, t. 6, p. 4; 
Grand Sciences of, c. 4-6, t. 9, p. 7 ; as con- 
trasted with Woman, t.32,p. lit; with Man, 
do., Subjective Method, t. CG, p. 20; a. 
1, t. 86, \>. i'I ; Diagram No. 2, t 41, p. 24 ; 
Grand and Divine, - Heaven, t. 82, p. 45; 
etymologioally, a thinker^ reflector, or mea- 
.s'/rtr, related to the Moon, and Mind, 
Mean, Meaning, c. 1, 2, t. 96, p. 58 ; and 
"W or Id, as Head and Trunk, t. 100, p. 59; 
c. 1, do., p. 60 ; why has heretofore op- 
pressed Woman, c. 25, 26, t. 106, p. 81 ; a 
form of Wisdom, Woman of Love, Sweden- 
borg, e.37, do., p. B5; his relations to woman, 
c. 43, do., p. 88 ; Head of the "World, a. 9, e. 
32, do., p. 88 ; primarily iufluxed and im- 
pregnated by woman, a. 11, c. 32, t. 136, p. 
89 ; the mea-sure of, a. 54, t. 204, p. 173 ; 
himself a measure, — Truth, Thought, 
Mind, a. 55, do. ; third Elevation of Temple, 
t. 2s.-,, p. 309 ; t. 286, p. 211 ; central, like a 
God in the Heaven-, t. 'J ^7. p. 211 ; = Head, 
do.; more than a Spirit, c. 1, t. 434, p. 307; 
represented by the Bead in the Body, t. 446, 
p. 315 ; t. 448, p. 316 ; to God as World to 
Universe, do. ; as God, Woman as World, 
do. ; t. 451, ]>. 318; not wholly male, c. 7, 
t. 453, p. 828; Intellectual Supremacj 
over Woman : >unterbalanoe 

in favor of Woman, c. 8, t. 453, p, 
superior to Woman In Pure Intellect, c. 
4-10, t. 4.".3, j. p. 825-88] ; intellectually dis- 
covering, penetrative, probing, experimen- 
tal! crucial . p. 327 ; 
analogue of Science and of Mankind, as 
antithetical to the World; physiologically 

the Satellite of Woman, do. ; a form of 



Wisdom, Bwedenborg, c. 28, p. 366; 

is impregnated by Woman, 

Composite <-f ull the Three Kingdoms, t. 
p. -Ml' ; in a Sense a mere Ideal Point 
t. 689, p. -1-1 'J ; each one a Universe, do.; 
in a Sense, gives birth to Woman, t. 747, p. 
. i. 751, [.. -isi ; and Woman, Positive 
and Negative -., pp. 

Masculine, World Feminine, t. 
803, p. 60S; The Grand, t. - 5; In- 

dividual and Collective, Exact Analogy be- 
tween, in respect to Health, Disease, and 
Cure, t. 984, p. :>7.-> ; t. 986, do.; and 
Woman, Relative Figure of (Egg-Fon 
987, p. 576 ; Diagram N 
Sciences <»f, Leil>er"> Distribution, c. 1, t. 
998, p. 581 ; and External World, n 
tive study of; Two Grand Orders, Lewes, 
a. 4, t.998, 999, p. 582 ; (the Measure of tho 
World, do.) ; of Equal Validity, the Univer- 
sological Doctrine, a. 5, do. ; (not the Ani- 
mal), repeats Form, t. lor,:., y. ♦;;< • Male, 
repeats Form. do. ; Female Substance, do. ; 
and World, union of in Universe, t. 
do. ; Man standing or treading upon Farth 
or World; Husband and Husbandman, 
do.; the Race repeats Man Mule, c. 1, 
t. 1119, p. 636 ; repeats God, do. ; is the 
Image or Eidolon; is Head, do.; restate- 
ment of Order, do.; see Male ; Homiual 
Kingdom; Woman. 
Manifesting Department, of Being, FoBii, 

Mankind, Man the Analogue of, c. 5, t. 453, 

r- •' 

Mansions, House of Many, c. 2, t. 4"3, p. 

. ; t. 1016, p. 592. 
Many. Tiie, (Ta iWfc), a. 27, 28, t. 204, pp. 

158, 158 ; Idea Analyzed, t. 758, p. 483. 
Map of the World, of tin . alluded 

to, t. 279, p. 205 ; Distribution of. t. 280, 

do. ; but one degree in Trigrado Altitude, 

t. 285, p. 202. 
Mapes, Prof., Progressed Simples, t. 318, p. 

227. 
Mabza Tiiehesa, of Austria, c. 1, t. 803, p. 

Marriage, Elective Affinity, t. 312, p. I 
Ontologies!, of the Finite with the Infinite, 
Frotbinghams, t. 467, p. 886; or of The In- 
finite and The Absolute, Hamilton, t. 4o7, 
p. 337 ; Eostaticism, The Ineffable, i 

do. ; the Grand Cosmic il, of Being, t. 

2; of Man and World, i 
p. 576 ; and Nuptial Harmony of Two 



BASIC OUTLINE OF UNTVEESOLOGY. 



'01 



and Practical Life, c. 2, t. 1119, p. 
637. 

Married Men and Women, t. 312, p. 
224. 

Masculine, and Feminine, equal Right and 
Left, t. 974, p. 572 ; t. 973, 979, p. 573 ; 
Social Hemiplegia, t. 982, p. 574. 

Masculine Principles, Scientisni, Coition of 
with Eeiigia-Phiiosophism, c. 2, t. 448, p. 
318 ; progeny of, c. 4, do. ; Type of Exist- 
ence, t. 729, p. 473 ; c. 1, t, 730, do. 

Masculism:. and Feminism, from Copulation 
of ail True Organic Development, t. 136, p. 
75; see Feminism, Masculismus, Feminis- 
mus ; effect of on Yolk as the organizing 
influence, c. 2, t. 136, p. 76 ; cuts up, seg- 
mentizes, acts as a knife, or as Mind, the 
Intellect, or the Eve in discriminating, 
Analogue of the Mind, do. ; regular dividing 
by halves, quarters, etc., c. 3, do.; divides 
in function ; is One in essence, Tendential 
and Repetitive Correspondence of, c. 5, 
do. ; p. 77 ; Sects in Christendom from this 
principle, c. 7, do. ; Rationalism, c. 9, do. ; 
"while yet tending to Ultimate Unity and a 
Scientific Basis of Faith, do. ; Subdomin- 
ance of, in Yolk, the Feminine Domain, c. 
10, do. ; attempted independence of, of Fe- 
male aid, c. 18, p. 80 ; corresponds repe- 
titively with Senectism or Old Age, and 
its Wisdom, c. 24, t. 136, p. 81; does 
homage to Feminism, c. 27, do., p. 82; 
numerous Analogues of, c. 33, do., p. 84 ; 
itself Analogue of a given World-period, 
do. ; Subdivided, c. 42, do., t. 87 ; and Fem- 
inism, interchange of, t. 329, p. 235 ; differ- 
ence and contest of, t. 712-739, pp. 468- 
477 ; both found in matter, t. 804, p. 503 ; 
the Logical and Natural Orders of, t. 1119, 
p. 636 ; c. 1, 2, p. 637. 

Masculismts, of Universal Being, t. 803, p. 
502 ; t. 304, p. 503 ; and Feminismus, End3 
of the Egg, t. 991, p. 578. 

Masculoid, = Scientoid ; see Male Principle, 
Mentation, Logicismal, do. ; Rationalism so, 
1. 136, p. 75 ; c. 9, do., p. 77 ; = Old or 
Senior, c. 24, 25, 27, do., p. 81 ; side of Fem- 
inoid Dispensation, c. 36, do., p. 85 ; rela- 
tively so, c. 37, do. ; Men and Women, c. 
42, do., p. 87 ; Mind so, a. 11, c. 32, do., p. 
89 ; whole spacic Distribution so, a. 22, do., 
p. 92 ; Analogy, c. 23, t. 503, p. 367 ; Hem- 
ispheres of Being, Mind, Form, Science, 
t.789, 741, p. 477; Tv.ble 43, t. 741, p. 478; 
t. 744, do. ; Table 44, do., p. 479 ; set of 



Principles produce the Feminold, t. 747, 
748, p. 480. 

Masonry; see Freemasonry. 

Masses, The Social, t. 312, p. 224 ; for The 
People, Aggregations as of Points, Dot3, 
Things, Units, t. 842, p. 519. 

Massology, t. 318, p. 227. 

Masson (David), "Recent British Philos- 
ophy,'' Psychological Difference, etc., a. 12, 
c. 32, t. 136, p. 89 ; his contribution to The 
Grand Reconciliation, a. 15, do. ; his re- 
view of Mill's review of Hamilton, a. 22, do., 
p. 92 ; states the case between Experien- 
tialism and Transcendentalism, a. 25, 26, do., 
p. 93 ; his epitomized account of Cosmical 
Conceptions, from Hamilton, t. 366, p. 261 ; 
a. 1-7, do., pp. 261-265; Nihilism and Pan- 
theism, t. 363, p. 262 ; t. 369, p. 263 ; his 
account of Hegel, t. 370-372, pp. 363-367 ; 
t. 381, p. 272. 

Mastery, Complete, of Human Intellect over 
all Domains of Knowledge, t. 907, p. 543. 

Mastication ; see Eating, a. 21, c. 32, 1. 136, 
p. 92. 

Materia, First or Gross Form of Matter, t. 
60, p. 37 ; Prof. Joseph Henry and Prof. 
Silas L. Loomis, t. 62, p. 39 ; t. 63, do. 

Material, and Spiritual, of Comte, in a spe- 
cial sense, a. 3, t. 36, p. 21 ; Variety = 
Spiritual Unity, t. 759, p. 484 ; Unity = 
Spiritual Variety, do. ; t. 761, p. 4S3; Sub- 
stance, Chemical, Naturic, Feminoid, t. 
802, p. 501 ; wrought in, an un important 
consideration in Universology ; gives place 
to that of Type or Model, t. 836, p. 517. 

Materialise, charge of against Comte, a. 3, 
t. 36, p. 21 ; tendency of, to Spiritualism, t. 
66, p. 40 ; c. 32, t. 136, p. 62 ; Analogue of 
Muscle, Flesh, Bulk of Body, Brawn, Fuu- 
damentlsm, a. 9, c. 32, t. 139, p. 88 ; a. 3, t. 
354, p. 252 ; t. 339, p. 257 ; repeats Miner- 
alogy, Table 23, t. 360, p. 258; or Material- 
istic Realism, defined, Masson, a. 2, t. 366, 
p. 261 ; Table 29, t. 394, p. 279 ; heretofore 
predominant, now changed, t. 421, p. 294; 
see Realism. 

Materialist(s), tending to conviction of 
Spiritual Constitution of Matter, t. 62, p. 
38 ; tend to become Spiritualists, t. 64, p. 
39; J. S. Mill, on Hamilton, do., p. 40; 
and Idealists, Conflict between, c. 31, 1. 136, 
p. S2; see Experientialists. 

MATEr.nsurs. and MonMsmus, t. 804, p. 503. 

Materiology, alluded to, c. 3, t. 5, p. 5. 

Mathematical ToRir, t. 576, p. 408; t. 






DIG IN Hi X TO THE 



11, pp. 

. lx< i.i 

G a. alytieal, t. 

I 

Matmematii'al FORMULA, " Universal," 

.-. 1, t. -i^ 

Mai i. F< rxDATiuNs, disturbed, t. 

Mai .ion, rendered efficient 

i. 658, p. 454. 

Mai a 1'oweks, mentioned, t. 277, 

j). | Powers. 

i. Bran, tho, tends to The 
Gra-. >< illation, a. 1."), o. 32, t. 13-3, 

p. 
Mathematics, branch of exact Science, c. 9, 
t. 15, p. 18 ; = applied Pantologic, c. 10, 
do. ; assigned by Bpenoer to Ai>-tractology, 

C. 11, do. ; arc they absurd and use! 

t. 186, p. 94 ; would be so to put 
them in the place of, or to exclude them 
from, Natural History, do. ; the, the Form 
of Being, 1. 148, p. 108 ; = Featuring:, Form, 
c. 7, do., p. 103 ; Matter, Spirit ; Fourier's 
Trio, t. 133, p. 99; t. 170, p. 130; t. 171- 
175, pp. 123-127 ; a Neutral, and hence an 
Impartial Domain, t. 170, p. 127 ; contain 
and conceal the Solution of the Philosoph- 
ical and Practical Difficulty, do. ; Furnish 
all Principles by virtue of their Sim- 

plicity and Generality, t. 800, p. 138 J Dis- 
tribution of, by Prof. Davies, t. 230, p. 177 ; 
the Pure nor the Applied to be dis- 
cussed, but the Analogy of, do. ; General 
Distribution, Table 13, t. 231, p. 178; 
Comte'a Distribution of, Table 1, c. 1, t. 
231, p. 179 ; of Davies, Comte, and Spencer 
compared, c. 2, do., p. ISO; rest on Logic, 
t. 273, p. 200 ; Clef of, t. 277, p. 202; see 
Mill ; Tabic 15 (Fundamental Exposition), 
t. 878, p. 804 : t. 881, p. 806; Analogue of 
Existential Dialectic, t. 3^7, p. 274; Table 
25, do. ; = Limbs of Body, t. 458, p. 320 ; 
Mechanics of, t. 884, p. 440; Culminate in 
Mechanics, t. 686, p. 440 ; = Curve, 1 1002, 
I ; repeated, at the Sigh Extreme, by 
; total purpose of, 
do.; elements of, in various senses, t. 1069, 
p. 619; see Number; Numerology; Meta- 
physics of; Logic of. 

Mathlhs, Analogue of Science, 1. 13">, p. 75. 

Matboloot, Diagram No. 80, t. . »23. 

Matkix. or Medium of Man, the Objective 
Wot i is no, i. 44f 

Mattlk. ; n i Mind, the Abstract bases of Eo- 



Kng, c 

and Mentology, do. ; eel ienoe, t. 

19, p. 14; t. -_'4, and Table 2, t. 84, p. 

to World as contra-led with Man. t. 
. ; relations of, Table 8, t. 87, p. 17 ; 
Tablet, :. 88, and Table 5, t.29, p. 18 ; i 
tic wing and direct, with PI ' 

and Science, t. 30, do.; Table 7 (Tjj 

Table), t. -to. p, 28; - Materia, t. 60, p. 
37; distinct from Spirit, the ipiritualiet 
theory, t. 81, p. 88 ; Elrst or Gross Form 
of, do., t. 82, p. 39 ; Second or Fine Form 
of, t. 83, 68, do. ; external and ^r; 
p. 49; etymology of, a. 1, t. 86, p. 60 ; re- 
peats Nature, t. 93, p. 55; Analogue of 
Nature, t. 185, p. 71 ; Feminoid, 0.8, t. 186, 
p. 76 ; primarily impregnates Mind, a. 11, 
c. 32, t. 13G, p. 89 ; = Substance of Being, 
t. 140, p. 101; A f Feeling or Line, 

t. 142, p. 103; the Substance or Material of 
Being, t. 143, p. 108; Analogy of Subdi- 
visions of, with those of Matter, Table I 
144, p. 104; Mathematics, Spirit. Fourier's 
Trio, t. 133, p. 99 ; t. 170, p. 123 ; t. 171- 
17."), pp. 123-127 ; and Space, Natural Or- 
der, t. 378, p. 869 ; impregnates Mind, fem- 
inoidally, c. 28, t. 508, p. 367; and Spirit, 
Antithesis of, t. 768, p. 4S6 ; and Mind, 
Complex Position of, and Negative Relations 
between ; Man and "Woman; Monarch and 
People; Lord and Church, t. 808, p. 502; 
echo throughout to each other ; Complexity 
8-fold, t. 805, p. 504 ; represented by Coarse 
Dot, t. 837, p. 518. 

Mai-rice ( F. D. i, Religions of the World, etc., 
c. I,t.l28, p. 72. 

Maximism, Extreme Outness, t. 566, p. 400 ; 
Letter M, t. 567, do. 

Mayer, (Dr.), t. 62, p. 39 ; alluded to, t. 63, 
p. 39. 

Me, and Not-me. first distinguished by Kant, 
t. 113, pp. 66, 67 ; see Kant. 

Mean, between the Infinite of Magnitude 
and Minitude; Actual Universe, t. 819, p. 
511. 

Meaning, = Mind of I nit, etc., t. 838, p. 518. 

Meanings, of Words, Interior, t. 5S3, p. 413. 

Mkastre, = Man, Mind, Thought, Truth, 
a. 55, t. 204, p. 173 ; defined, Analogue of, 
t. 540, p. 886; t. 548, p. 888; Table 87, p. 
889 ; Science, Quantity, Form, t. OS-", p. 
468; of the World, Man, a. 4, t. 999, p. 

" Measured Series." 1 of Twelve (12), Mean- 
ings of Words, trier, t. 



BASIC OUTLINE OF UNLVEKSOLOGY. 



703 



707, p. 467 ; t. 961, p. 56S ; of Solar and 
Pivotal Numbers, t. 1029, p. 599. 
Measuring Eods, or R.eds, t. 888, p. 535, 

t. 890, p. 536. 
" Mecanique Celeste," complication of 

Fores, t. 622, p. 439. 
Mechanical Principles, the, All reduced to 

one, namely, Inclimsm, t. 238, p. 185. 
Mechanics, ambiguous position of, in the 
Mathematics, c. 1, t. 231, p. 178 ; Place of 
in Scale, Table 15, (Fundamental Exposi- 
tion), t. 278, p. 204 ; Analogy and Nature 
of, t. 452, p. 321 ; relation of to Movement, 
Order, Method, Drift, t. 621, p. 433 ; illus- 
trated in Form, Diagram No. 40, t. 610, p. 
432 ; t. 611, do. ; a branch of Mathematics, 
do., p. 433 ; Clefs, do. ; see Force, Order, 
Method, Drift, Direction, Lengthwiseness, 
Time, Careers, of Mathematics, t. 624, p. 
440 ; Mechanical Principles, all reducible 
to the "Wedge (Tapering Form), or to mere 
Inclination, tending to, and symbolizing 
Movement, t. 636, p. 446 ; see Mechanical 
Principles. 
Mechanism ; see Structure ; external, allied 

with the Limbs, a. 3, t. 42, p. 252. 
Mechanismus, total, complete, allied with 
Trunk and Limbs, a. 3, t. 42, p. 28 ; see 
Mechanics. 
Mechaxology, Careers, t. 621, p. 437 ; see 

Mechanics and Force. 
Medial ; see Incipient. 

Median Line, Knowing carried up along it, 
becomes Head, t. 29, p. 18 ; Diagram No. 
2, (Typical Tableau), t. 41, p. 24 ; Equa- 
tion, t. 454, p. 323 ; Cut-up at, = Kanteau 
Distribution, t. 457, pp. 328, 332, 333 ; Pro- 
trudent or Cleft bel^w, Sex, t. 720-738, pp. 
471-477. 
^'edicine, Schools in, to be expounded and 

reconciled, t. 895, p. 575. 
Medium, the Encompassing Human, t. 309, 
p. 223 ; or Matrix of Man, the Objective 
World is so, t. 448, p. 316 ; Negative, Space, 
Time, t. 788, p. 496. 
Mediumshtp, and Trance, no apology for 

recognizing, c. 1, t. 416, p. 291. 
Members, of Society, analogous with the 
Limbs of the Body, t. 48, p. 31 ; Individ- 
uals, t. 309, p. 223 ; t. 310, do. ; Individuality 
of, t. 759, p. 484 ; of Human Body, t. 760, do. 
Membranes, types of the curtain which veils 

the play, t. 1062, p. 617. 
Men, and Women, Eelations of in Society, 
Single and Married, t. 311, 312, p. 224. 



Menstruation, relations of to Time, c. 23, t. 

503, p. 366. 
Mensural, Mensual, Menstrual, a. 22, c. 32, t. 

136, p. 92. 
Mental Evolution, Law of, continued by 
the German Metaphysicians from the 
Greek, t. 106, p. 63 ; 1. 109, p. 64. 
Mental Progress ; see Progress. 
Mentation, Evolution of, a. 39, t. 204, p. 16S ; 
kinds of; see Arbitrismal and Logicismal, 
do. ; a. 22, c. 32, t. 136, p. 92 ; what, theo- 
ries of, t. 397, p. 280 ; Intangibilities of, re- 
placed by Matteroid Tangibilities, t. 398, 
do. ; Stages of, how affected sexually, c. 23, 
t. 503, p. 367. 
Mentismus, and Materhsmus, t. 804, p. 503. 
Mentology ; see Psychology. 
Mere Preponderance, alluded to, c. 4, t. 5, 
p. 5 ; illustrated as between Masculism and 
Feminism, c. 18, t. 136, p. 80 ; between 
Feeling and Knowing; Substance and 
Form, c. 32-111, do., p. 83 ; of two Ele- 
ments in mental act of Perception, a. 11, c. 
32, do., p. 89 ; affecting Logicism and Ar- 
bitrism, a. 42, t. 204, p. 163 ; Definition 
and Formula, t. 526, p. 381 ; prevails 
everywhere in The Concrete only, not in 
The Abstract, t. 527, do. ; t. 528, p. 382 ; t. 
603, p. 426 ; t. 8S7, p. 535 ; t. 890, p. 536 ; 
c. 1, t. 1119, p. 636. 
Mesotes, the Golden Mean of Aristotle, a. 20, 

t. 204, p. 154. 
Mesothet, between the two Units of Two = 
Thought-Lines, t. 475, 476, p. 340 ; essence 
of Relation, Ultimate Depth of Analysis. 
Messiantsm, of Wronski, c. 6, t. 448, p. 320. 
Metaphysical, Discriminations, to be ren- 
dered intelligible and exact by the Anal- 
ogy of Number, and then of Form, t. 228, 
p. 176. 
Metaphysical Equations, " Absurd," Some- 
thing Equal to Nothing; One equal to 
Two"(l = 2), etc., t. 486, pp. 347, 348. 
Metaphysicians, divide the Mind into: 
1. Knowing, 2. Feeling, and 3. Conation; 
followed by Comte, in Sociology, t. 44, p. 
27 ; despised by Comte, t. 46, p. 30. 
Metaphysics; see Metaphysicians, Philos- 
ophy, Sciento-Philosophy ; definition and 
derivation of, = Philosophy, t. 13, p. 10; 
of Mathematics, c. 9, t. 15, p. 13 ; = Men- 
tal Science, t. 18, do. ; excluded by Comte, 
t. 36, p. 20; a. 1, do., p. 21 ; =r Universal 
Logic, Transcendental Philosophy, etc., c. 
3, 1. 140, p. 24; Hegel, c. 1, t. 93, p. 55; 



704 



Die X OF THE 



I into A ' herto 

b. LSI, p, V.ai- 

i th< Poai . :. 186, 

pp. 8 tenor l tistribution, 

i, p. 881 ; and " Po itiviam," oom- 
p loifio, re-form- 
ed from S i iutt-r- 
preted to itself, t. 501, do. ; . to the 
Point, t. 1008, p. 684; reviving in the 
world, t. L096, p. 886. 

MaXAFHYUOB OF Mai HLUATirs. irrotip of ca- 

. tvolved in Quantity, t. 109, p. 

allied with exactitudes of Science, do.; 

- of the Sotenoe of the 6eiences, t. L91, 

p. 70; a. 84, c. 88, t. 186, p. 95 ; t. 170, p. 

1-7. 

MsTBOBOLoenr, place of in Scale, Table 16, 
(Fundamental Ezpoaitibn), t. i:7^, p. 804; 
t. 2SG, p. 210 ; (Atmosphere), Science of 
Mid-Air Begion, t. 33'J, p. 841 ; echoes to 
I*neumatology, do. ; repeats Constructive 
Idealism, Table 89, t. 894, p. 879 ; Middle 
branch of Classiology, t. 684, p. 445; Dia- 
gram No. 43, do., t. 635, do. 

Mltiiod, Subjective, Comte, t. 30, p. 21 ; 
compared with Logieal Order, do. ; Objec- 
tive, Comte, compared with the Natural 
Order, do.; a. 1, do.; Scientific, New, 
I on One, Two, Three, t. 186, p. 71 ; 
General of UniversoWy and Integrulistn, 
c. 88-IV, t. 186, p. 88 ; Anticipatory, t. 
34">, p. 2-i-t ; c. 3. do. ; see Objective Method, 
and Subjective Method, t. 440, p. 315; aud 
Throat, t. 448, p. 310 ; not same as " First," 
"Second," and "Third" Philosophies, t. 
449, p. 317 ; t. 451, p. 318 ; relation of, to 
Numerical Series, t. 618, p. 430; relation 
of, to Force, t. 021, p. 437. 

Methodic Line, Fore-and-Aft, Horizontal, t. 
*1088, p. 824, 

Methodists, some men such by organization, 
L 1118, p. 032. 

Methods, or Orders, Scientific, Three, t. 583, 
p. 413; more than Three, do., t. 010, p. 
434 ; Diagram No. 41, do. ; Clefs of, in 
ience, 1. The Logieal or Catalogioal, 2. 
The Analogical, 8. The Pantological, (En- 
larged View), t. 619, p. 437; Clefs of, do. ; 
Method ; EToroe. 

» - 1 ' 1 1 v OOLOOT, definition and derivation 
of, c. 1, t. 5, p. -i ; a division of Biology, c. 

Middle, of Universal Development, = Sci- 
ence, t. 16, p. 11 ; see Beginning ; Chung. 



tow, between Philosophy and 
Bcien iento-Philosophy ; im > 

one to the other, i. 478, p. 

character of, do.; relation of to Number 
Two, do. 

Mid-link, of Egg, t. 77.\ p. 469; see Median 
Line. 

Mittojt, The, = Triuismus from Ap^irom, 

I uiem, and Pmu t Duism, a. 80, 28, I 

p. 154; a. 80, do., p. li b 1, o. 1, t. 

986, p. 103 ; c. 3, t. 886, p. 165 ; t. 860, p. 

189. 
Milk, great Ocean of, Hindoo, Analogue of 

Primitive Ether or Nebula, a. 17, c 3*2, t. 

186, p. '.'l ; in breasts of Mother Nature, do. 
Milky Soitobss, a. 81, c. 32, t. 130, p. 92; 

see Curdling. 
Mi'.l (John Stuart), enlarges Logic, c. 8, t. 

15, p. 18; despairs of Unity qf Laic, do.; 

"On Lib n-ty," t. 48, p. 81 ; on Philosophy 

of Hamilton, t. 66, p. 40; on Matter, t. 113, 

c. 1, do., p. i)7 ; states the opposite theories 
of Conception, a. 1, c 88, t. 186, p. S3; his 
review of Hamilton reviewed by Mi sson, a. 
83, c. 32, t. 13G, p. 92; his oontro 
With Spencer, a. 29, do., p. 94; rep] 
Spencer's Criticism of Comte, c. 5, L 
p. 143 ; a. 55, t. ".'"4. p. 173; on Sir \V )n . 
Hamilton, on The Absolute, and The In- 
finite ; "Unmeaning Abstra . 6-11, 
t. 867, pp. 800-808; Commented on, u. 
10-88, do., pp. 808-880; his Tailor, a. 13, 
do., p. 205 ; in respect to Mathemati 
22, 23, do., pp. 210--12; his Muscular 
School of Thinkers, do. ; his d; 
criticism of Hamilton, a. 23, do., p. 212 ; 
different Aspects, a basi^ for different B 
enoes, a. '24. do., p. ^li; representative 
man of Experientialism, t. 4'>7, p. usri; t. 
405, p. 835; cited in respect to the Froth- 
Inghams, t. 407. p. 

" MlLLEHITES ;'' see Advent' 

Millennium, to be inaugurated through Sci- 
ence, the rejected stone, t. 72. p. 42; ideas 
of the, )n the church, t. 17s p. 188 ; is to be 
destruction and replacement of dispensa- 
tion, t. 186, p. 181 ; ideas of Oneida ami 
Wallingford Perfectionists on the Subject. 
c. 1, do.; Perennium si instead, 

objection, do.; not a state of Normal 1 
Section, but a Transition, Hequembourg, c. 

5, 0, t. 480, p. 801 ; numerical calculations 
about, do. ; harmony of Christians, Infldi 
and Heathens in respect to, c. 7, 8, t. 43u, 
p. ; 



BASIC OUTLINE OF UNIVERSOLOGY. 



705 



Mind, and Matter, tlie Abstract bases of Be- 
ing, c. 3, t. 5, p. 5 ; Science of Mentology, 
do. ; Subject- Matter of Philosophy, 1. 18, 
p. 13 ; t. 24, and Table 2, p. 16 ; Subdi- 
visions of — to do. of Religion, t. 25, do. ; 
echoes to Man contrasted with World, t. 
26, do. ; relations of. Table 3, t. 27, p. 17 ; 
Tables 4, t. 23, and 5, t. 29, p. 18 ; is ana- 
logue of the Head and Median Line, t. 29, 
do. ; and Matter, relations of, crossing and 
direct, with Philosophy and Science, t. 30, 
do. ; Table 6, t. 35, p. 20 ; Table 7 (Typical 
Table), t. 41, p. 23 ; Diagram No. 2 (Typi- 
cal Tableau), t. 41, p. 24 ; correspondence 
of with Head, Heart, and Hand, do. ; and 
with Anatomy, Physiology, and Gestur- 
ology, do., and a. 1-3, t. 42, p. 25 ; Subdi- 
vision of by Metaphysicians into, 1. Know- 
ing, 2. Feeling, 3. Conation, followed by 
Comte in social Science, t. 44, p. 27 ; in- 
ternal, fine, t. 86, p. 49 ; how symbolized, 
do. ; etymology of (Lat) mens, related to 
men-sura, a measure, Man, morn, mean, 
meaning, a. 2, t. 86, p. 50 ; c. 1, 2, t. 96, pp. 
5S, 59 ; Masculoid, c. 2, t. 136, p. 76 ; a. 9, 
do., p. 88 ; primarily impregnated by mat- 
ter,^. 11, do., p. 89 ; a. 34, do., p. 95 ; Sub- 
division of, t. 163, p. 118 ; and Matter, 
strictly analogous in their Outlay, 1. 143, p. 
102 ; Analogy of Subdivisions of, with those 
of the Universe, 1. 144, p. 103 ; Table 10, 
do., p. 104 ; echo or correspondence be- 
tween, is Analogy, do. ; not the Man — Fer- 
rier ; see Ego, t. 35S, p. 254 ; see Vital 
Realism ; Swing of from Nihilism to Pan- 
theism, t. 370, 372, pp. 263-267 ; Hegel, = 
Man, Table 24, t. 373, p. 26S ; the, entrance 
of Ideas into, = that of Souls into Spirit- 
World, t. 404, p. 283 ; sex of the, and of 
the whole Being, c. 5, t. 453, p. 326 ; im- 
pregnated by Matter, feminoidally, c. 23, t. 
503, p. 367 ; and Matter, Complex, Positive 
and Negative Relations between ; Man and 
Woman ; Monarch and People ; Lord and 
Church, t. 803, p. 502; the true Masculism, 
t. 804, p. 504 ; echo throughout to each 
other ; Complexity 8-fold, t. 805, p. 504 ; 
represented by Fine Dot, t. 837, p. 518 ; of 
Unit, t. 838, do. ; and Science, represented 
by the Head, t. 975, p. 572 ; see Char- 
acter. 

Mineral, Kingdom, Natnrismus of Nature, t. 
888, p. 535 ; analogue of Abstract Substance, 
t. 1065, p. 618 ; and Vegetable Kingdom, 
union of, in Animal, 1. 1068, do. 



Mineralism, Puncto-Basic, Anguloid, t. 607, 
p. 429 ; t. 628, p. 441. 

Mineralogy, place of, in Scale, Table 15, 
(Fundamental Exposition), t. 287, p. 204 ; 
enlarged Sense of, t. 338, p. 240 ; repeats 
Materialism, Table 23, t. 359, p. 258 ; Table 
29, t. 394, p. 279. 

Minim, of Straight-Line, Least Element of 
Straightness, t. 546, p. 390 ; of Straight 
Form, 1. 1007, p. 587 ; of Naturo- Artistic 
Form, do. ; Type of Lowest Analysis of 
Form, t. 1008, p. 588 ; how, do. ; starting- 
point of Analytical Generalizations, 
do. ; t. 1013, p. 591. 

Minims, Crotchets, etc., Musical, 1. 1034, p. 
603. 

Minimism, Extreme Inness, t. 5G6, p. 401 ; 
Letter N, t. 567, do. 

Minitude, Absolute, t. 818, p. 511 ; see Mag- 
nitude. 

Minute Egg-Point, c. 1, 1. 1007, p. 5S8. 

Mirror, t. 96, p. 58 ; t. 97, p. 59 ; c. 2, t. 96, 
do. 

Mnemosyne, and Jupiter, Introduction, p. 
xxxi. 

Modality, defined, Positive and Negative, t. 
118, p. 69. 

Model ; see Type. 

Modern Times, Relatoid, c. 5, t. 448, p. 319. 

Modes, different, of Typical Representation, 
t. 543, p. 391. 

" Modifiability of Phenomena," Comte, a. 
5, t. 999, p. 5S4. 

Modifications, Ulterior, of Analogies to be 
made, c. 1, t. 435, p. 309. 

Modulated Form, = Art, 1. 1027, p. 598. 

Modulating Line, around Egg, t. 784, p. 
494; Diagrams Nos. 51, 52, pp. 495, 497. 

Modulation, = Limitation (Consonantoid) 
on Vowel-Sound, the otherwise unlimited 
Sounding Breath, t. 483, p. 345. 

Modulism, of Form, Analogue of Art, t. 516, 
p. 376 ; t. 521, p. 378. 

Molars, c. 7, t. 503, p. 360. 

Monad, Minuteness of Being, a. 19, t. 267, p. 
209 ; Unit, Atom, etc., t. 759, p. 484. 

Monads of Society, Individuals, t. 309, p. 
223 ; t. 312, p. 224; Leibuitzian, t. 833, p. 
516 ; see Point. 

Monanthropology, definition and derivation 
of, t. 5, p. 3 ; in scale with Biology and So- 
ciology, c. 2, t. 5, p. 5 ; Typical Tableau, 
(Table No. 7), t. 40, p. 23 ; Subdivisions 
of, c. 3, t. 5, p. 5 ; Notation of, t. 302, p. 
218 ; Buchanan, t. 944, p. 560 ; t. 9C6, p. 



^Uu 



DIGESTED INDEX TO THE 



' partmcnt of I 
;..n, t. 978, p. .'.71 ; t. 999, i-. 588; a. 1, 

Monai:. u. Pivol of Society, t. 7 <'•_', p. 4S5 ; 

I ; . 
Mo-. ..,[ Pivots, i. 

. 

j of, a representative 

i. 'Jul, p. 156 J Absolute, 
I to illustrate, t. 850, p. 247. 
Mon .;-, = Unism, a. 23, t. 204, 

p. 1 55 ; and Aoristo$ Z>u<i-<, contrasted with 
I A/nlron, Note, do.; moans 
more than One, a. 24, do., p. 166 J and 
. not numbers, hut mere Elements of 
Number, do., Table 1, c. 1, t. 220, p. 1G3. 
ism. in Philosophy, c. 1, 2, t. 700, p. 4^3. 
Mobxkt, angle 45°, t. 8S4, p. 533. 
iMo.s. uc, Singuld 1, t. B42, p. 519. 

MoociiEMATOLoor, related to Point, t. 402, 
p. 282; defined, do. ; discriminated from 
Oomparology, L408, do. ; = Sensationalism, 
do., p. 283 ; echoes to Individuology, t. 
492, p. 861. 

(iAMY, mention of, t. S2">, p. 201. 

.ikrology, related to Point, t. 402, p. 
defined, do.; discriminated from 
Comparology, t. 403, do.; = Sensational- 
ism, do., p. 2S3 ; ecboes to Individuology, 
t. 402, p. 851 ; = the Echosopay heretofore 
extant, t. 472, p. 339 ; centres upon Cos- 
mieal Coneretology, do. ; echoes to Succes- 
sive Musical Octaves, c. 1, t. 473, do.; is 
equal to Naturo-Science-and-Metaphysics, 
do. 
Monotheism, defined, central and governing 
religious idea, t. 12S, p. 72; Jewish, had 
no Pbilosopby, divided into two branches, 
Mahometan and Christian, do.; became 
the Dominant idea of Christendom, t. 129, 
do. ; centred in Catholicism, diverges in 
Protestantism, do. ; of Islamism, the grim 
vindicator, etc., t. 181, p. 73 ; Christian, 
Unitarian protect, etc., t. 196, p. 135 ; Fe- 
tichism, Polytheism, — Comte, subdivis- 
ional, t. 850, p. 247 ; of Unitarians, Trini- 
tarians, Jews, and Mahometans, c. 1-8, t. 
3"3, p. 249; relations of to Number One, 
do. 
Moon, a Reflector, presenter of Light, Typo 
of Light, t. 96, p. 68; 0.1, do.; Moon, 
Mm, Mind, c* ally related, through 

\. a Meahit.e. do. 
Moi'.al Bon SOB, how initiated from Form, t. 
! ; Mathematical and Mstaphj 



do.; becomes Exact, ; ,, m l 

other new Sciences to be developed. 

Moral Would, Truths in, as Multifarious and 
yet as Harmonious as in the Material 
World, t. 1110, p. 034. 

Morality, an 1 Religion, the higher not to 
denounce others, 1. 1046, p. 

Morals, Univer>ological System of, a. 35, t. 
204, p. It ire, Com:.', t.445, p.315; 

Analogue of Postures of the Body, t. 453, 
p. B22; with Ab.-traet Lines of Direction, 
do. 

Morell, Bensataonslism and Idealism, a. 8, c. 
3.:, t. 186, p- 86. 

Mormons, Polygamy of, mentioned, t. 32G, p. 
281. 

MoRrmc Analogues, of Something and Noth- 
ing ; of Matter and Mind, concluded, I 
p. 519 ; of Station and Motion, commenced, 
do.; of Cardinism and Ordinism, do. ; of 
Number, t. 8.").".— S7i», pp. 522-531 ; Mor- 
phological Tableau, Diagram No. 59, t. 
b6.">, p. 5u7 ; of Thsxb, Four, Seven, t. 'jo:',, 
p. 541 ; of Calculation generally, (Addition, 
Subtraction), t. 909, p. 544 ; Diagram No. 
65, do., p. 545. 

Morphic Discriminations, Immense Impor- 
tance of, as Hieroglyphs or Symbols, c. 1, t. 
923, p. 551. 

Morpiiio Substantives, Pluralizablc, t. C92, 
]>. 463 ; t. 701, p. 405. 

Morphology, and Numerology, Special Do- 
mains ofUniversoJ L, 282, pp. 177, 
178 ; relation of, to the Teeth, c. 4, t. 503, 
p. 553 ; of the Three Kingdoms, t. 628-682, 
pp. 441-443 ; Free Masonry, t. 77<>, p. 480 ; 
defined and distinguished from Univers- 
ology, t. 930, p. 556; of Uni versology, t. 
1053, p. G13 ; sec Type-Forms and T 
Plans. 

Mother-( Sbub n. destined to bo superseded, 
reconstituted, or absorbed, c. 7, t. 130, p. 
77 ; mother of Sects, c. 8, do. 

MoTHi.R-KAP.Tn ; see Earth. 

Motio, Aspects or Conditions of the Universe 
= O'ndnuifi/, c. 3, t. 9, p. 7 ; blurred by 
the Movement, c. 25, t. 503, p. 307 ; of 
Body ; see Aspect. 

Motion, in Time, = Co-sequences, Table 9, t. 
144, p. 104; vibrations, etc., a department of 
Form, t. 607, p. 860; and Station, [nexpug- 
nahly united, t. 660, p. 307; Duismal, d 
■ratuai interchange of, do.; t. 501, p. 81 
relation of, to Mechanics, Force, Order, 
Method, Drift, Careers, t. 021, p. 430: is 



BASIC OUTLINE OF UNTTEESOLOGY. 



707 



the Form of Foece, do.; t. 621, p. 437; 
Analogue of Time, t. 665, p. 458 ; a factor 
of Consistency, t. 666, do. ; Analogue of 
Time, Orbit, Pathway, t. 788, p. 496 ; typi- 
fied in Form, t. 840, p. 519 ; t. 844, p. 520 ; 
changing Form, t. S46, p. 521. 

Motisit, relation of, to Ordinal Numbers or 
Ordinism, t. 238, p. 185; of Generalogy, 
L. E., t. 571, p. 404 ; Diagram No. 21, p. 
405. 

Monsirus, t. 233, p. 208 ; of Mind and Matter, 
c. 21, t. 503, p. 366 ; c. 28, do., p. 369 ; c. 
37, do., p. 375. 

Moulding, or Art-Line, of Egg, t. 777, p. 
493. 

Moveiient, echoes to Eeligion, t. 24, p. 16 ; 
resultant of factors, t. 2G, do. ; out-ranks 
Existence, practicaDy, do. ; motic, do., p. 
17 ; relates to Time, do. ; is The Continuity 
of the Universe, do. ; see Action, and Art ; 
Line of, = Time, t. 86, p. 49 ; etymology of, 
a. 3, t. 86, p. 50 ; the Analogue of Conation, 
(Will), t. 143, p. 102 ; bodily Analogues of, 
c. 1-7, do. ; represented by Hand, Breath, 
etc., do. ; = Spirit, do. ; = Conation, Will, 
Table 9, t. 144, p. 104 ; contrasted with Ex- 
istence, t. 253, p. 193 ; t. 233, p. 20S ; t. 
237, p. 212; t. 292, p. 214; Analyzed So- 
cially, t. 304, p. 220 ; = Arts, t. 335, p. 239 ; 
Incipiency of, in Creation, t. 556, p. 395; re- 
lation of, to Force, Order, Drift, Meclianics, 
t. 621, p. 436; Mechanical Domain, t. 636, 
p. 446 ; t. 637, p. 447 ; Analogue of Time, 
t. 665, p. 453 ; Grandia Ordo Eventuum, t. 
667, do. ; and Eest, inexpugnable, t. 752, 
p. 431 ; Harmony of, relation of to Nuptial 
Form, t. 1063, p. 613 ; see Motion. 

Muddli-S, of Self-Contradiction, Mill, a. 9, t. 
267, p. 2^2. 

Multifariousness, Ostensible, of Nature, 
■what, t. 765, p. 487. 

Multiplication, reduced to Addition, t. 849, 
p. 521 ; Universological System of, par- 
tially developed — Harland and Clancy, c. 
3-6, t, 863. pp. 525, 526 ; t. 970, p. 546 ; t. 
911, do., Diagram No. 66. 

Multiplication Table, illustration by ; Con- 
cerning Beginning and End of Progress, 



t. 189, p. 133 ; as to personality of the 
author, t. 190, do. 

Mundcs, Munditia, t. 573, p. 406. 

Muscles, Nerves, Viscera, etc., — Comte's 
" Third Philosophy," Analogues of, a. 9, c. 
32, t. 136, p. 83 ; t. 456, p. 328. 

Muscular Christianity, Philosophy, etc., a. 
9, c. 32, t. 136, p. 88. 

Muscular School of Thinkers, Comte, Mill, 
Spencer, Buckle, etc., a. 22, t. 267, p. 211 ; 
misjudge the Transcendentalists, a. 24, do., 
p. 213 ; attempt a Synthesis prior to com- 
plete Analysis, a. 27, do., p. 216. 

Music, a branch of Speech, c. 1, t. 494, p. 354; 
Fourier ; see Octave, Time, Tune; a Sub- 
division of Speech, or Utterauce ; Strain, 
Skull, Space, Love, etc., t. 807, 808, pp. 
504-506 ; Phrenological Organ of, t. 943, p. 
560 ; Numbers reigning in, t. 948, p. 562 ; 
the only developed Harmony, t. 949, p. 
563. 

Musical Law, Echo of to Universal Harmony, 
Fourier, t. 949, p. 563; t. 950, 951, p. 
563. 

Musical Octaye(s), used to illustrate differ- 
ence between Monospherology and Com- 
parology, or Ordinary Echosophy and Sci- 
ento-Philosophy, c. 1, t. 473, pp. 339, 340 ' 
measuring Cord of Harmony, t. 1031-1034, 
pp. 601-603 ; Unidimensionality of, t. 1032, 
p. 602 ; repeats Mathematics, at the high ex- 
treme, do. ; Time-divisions, 1. 1034, p. 603 ; 
Stress in, t. 1035, p. 604. 

Musical Scale, Fourier, t. 462, p. 334; — 
Eibs, c. 7, t. 503, p. 360 ; c. 8, do. 

Mutuality, of Society, contrasted with In- 
dividuality, t. 46, p. 29 ; = Centralizing 
Tendency, do. 

Mystery, to be abolished ; see Babylon ; 
adapted to the Infancy of the Pace. a. 50, t. 
204, p. 172 ; new Order of, seemingly, re- 
solved, 1. 1120, p. 637. 

Mystic sm, relations and Clefs of, t. 469, p. 
337 ; Table 34, do., p. 338 ; echoes toPneu- 
matology, do. 

Mythonomy, Luke Burke, c. 7, t. 903, p. 
546. 



N. 



Nail, fixed, and free, 1. 1039, p. 606. 
Nails, and Teeth ; or Teeth and Nails, c. 2, 



t. 503, p. 357 ; more abstract than Fingers, 
c. 3, 4, do. 






DIGESTED INDEX OF THE 



, of Principles and Do- 
. 1, t. -l", p. I 

I \ .lid- 

. p. 844; of 

. from Number, t. 4t»-i, p. 

Napole. u Contented National- 

Nasolnt :-tate, 0. 2, t. 443, p. 818 j t. 40?, p. 

5 
Nationality, station of some par- 

ticular truth, e. 1, • . 249. 

Nati v.w.. BO 1 Art-Fobms. u^ Indeterminate, 
ated with Scientific, 

Natubal and Logical Obdebs, Notation of, 

of, t. 804, p. 220 ; 

1 = o j o = i. t. 878, p. 867 ; illustrated by 

Plant : Zero and Number, Dia- 

gram Number 44, t. 653, p. 453 ; t. 054, 
do. ; t. 855, p. 456 ; t. 658, p. 457 ; upon 
:, t. 659, do. ; of Evolution, t. 924. p. 

. in Head Forms and Tn 
pp. 564, 565 ; Diagram No. 71, p. 564; 
Eg-, and Little-endians, t. 991, | . 
Lewes, a. 4, t. 998, 999, p. 582 ; both essen- 
tial, a. 5, do. 
Natural and Pational Obdebs, inversion 

of, t. 751, p. 481. 
Natural Development, Analogue of, sui 
. 612 ; Darwinian Theory, 
e, 1, t. 18. 

Natubal Pualisii : pee Dialectical Cosmical 

ism. 
Natural Heavens. The, t. 801, p. 21?. 
Natural Inclination, of every Individual to 
of the two halves of Philosophy, a. 8, 
c. 88, t. 1 
Natubal JoomnM, indeterminate, c. 40, t, 

Natubal r) r,.TnrTrvE ; see Objective. 
Nat -eb, defined, t. 5, Diagram No. 

1, j.. :; ; ■ ; and Logical, rev 

npare witli Objective Method 

of Com: . 90 ; a. 1, do. ; of Meta- 

physic J Enquiry, c. 1, t. 93, p. 55; of the 

>f Ideas, a. 3, c. 32, t. 136, p. 84; 

from ■■- to 8f orphie CJoneeptiona, a. 

1, o, 1 ; a. 21, p. 92; t. 139, p. 

• 1, a. 44. t. 804, p. 

I Space, t. 581, | , 

>-e and 
; Form- Analogue of, t. 
62.'. 



Natural PmxoeorBT, ►, 1. 13, p. 10 ; 

els L, t. 15, p. 11; Domain of 

. p. .1 ; Table? (Typical Tal 
t. 40, | • ilefe of, • 

denned, t. 334, p. 
239; Vaii-dcr Wej Lim- 

ited Meaning <-f. t. 887, p. 840; Ck 
do.; Domain of, The Conditioned, do.; 
Macro : < ioml 

Natikal Pealism, a. 8, t. 854, p. 852; a 
branch <>f the true Cosmical Concept! 

talogy, Table 88, do., p. 858 ; defined, 

ion, c. 3, t; Tabic S 

884, p. 

Natubal Eomrca, = The Coneredenraa of 
Existence, t. with Arbl- 

trismal Mentation, Feminoid, a. 4^ 
p. 188. 

Natural World, a world of Appearances, 
ly from Spiritual Standpoint, a. '.', c. 
32, t. 136, p. 87. 

Naturalism, t. 68, | , 

Nature, defined as fir>t cnnle impression of 
Universe, t. 10, p. 7 ; allied with Philos- 
ophy, t. 13, p. 9 ; see Table 1, t. 15, p. 11 ; 
gives Physiology, a. 3, t. 42, p 85 ; Fem- 
inoid, is cherished in a Mat 
toid Age), c. 27, 1. 186, | m, neither 

One nor Many, — Inconceivability, Pure Non- 
Sense, Ferrier, a. 1, 2, t. 267, pp. 185, 196; 
Hegel, tabulated, Table 24, t. 373, p. 268; 
and Science, question of precedence of, t. 
378, p. 869; impregnates the Mind, I 
p. 281; is in turn impregnated by it, do., p. 
as with Trunk, as Science 
with Head. c. 4, t. 508, p. o 
859; ml. sin Number Five, do.; Pivotal 
Numbers in, Table 1, e. 9, t. 5"3, p. SOI ; 
Scientismus of, c 10, 11, I .362; 

Form-As Inde- 

terminate F< mi and Number Analogues of, 
t. 510, p. 8 i6; Cbude, t. 611, p. 867; Sub- 
dued, as field of Natural Science, do., p. 
368; Analogue of, in Determinate Form, 
do., p. 36'J ; Elementary Form-Type of; 
Analogue of Botundism, Simplicity 
Btraight Line-ism, t. 518, p. 372 ; t. 616, 517, 
p. 876; t. 519, p. j ; has 

in her.-. -If, Naturism, Btientiam, and Art- 
; Dominant, t. 528, p. 878 ; everywhere 
within, no Discriminations Pure, Mere 
Prepondkrance. t. 627, p.881 ; orO 

te of Things, t. 541, p. 867; repre- 
aented by Unity, do. ; by Uuisin, do. ; see 



EASIC OUTLINE OF UNIYEESOLOGY. 



'09 



Substance ; corresponds with Good, or The 
Good, t. 545, p. 398 ; Tables Nos. 37, 38, 
do. ; see Science and Art ; Crude, Numer- 
ical Analogue of, t. 564, p. 399 ; of Nature 
in Science, do. ; Morphic, do. ; Eound 
Form and Eound Numbers, t. 565, do. ; 
Ferninoid, produced from Logos, Mascu- 
lo.d, t. 747, 748, p. 480; coincides with 
Body and Bodies, t. 764, p. 4S6 ; related to 
One and yet to Bodies, t. 764, p. 486 ; Ela- 
borated, Symbol of Globe, Diagram No. 
50, t. 778, p. 493 ; not strictly Natural, t. 
887, p. 535 ; Mineral Kingdom Grand Type 
of Naturism of, t. 888, do. ; Vegetable, Sci- 
entism, Animal, Artism, do. ; renovated by 
Art, t. 890, p. 536 ; has a Naturismus, a 
Scientismus and an Artismus of her own, 
t. 891, do. ; = Cosmos, t. 992, p. 579 ; re- 
presented by the Trunk of the Body, t. 
975, p. 572 ; t. 1027, p. 598 ; how she pro- 
ceeds in the act of creation or produc- 
tion ; the Carpenter or Dressmaker, 1. 1050, 
p. 611 ; repeats Woman, c. 1, 1. 1119, p. 
636. 

Natueic Analogy, Eeminoid, c. 23, t. 503, 
p. 367 ; of Eeasoning from Cause to Effect, 
c. 24, do. 

Naturism:, Abstract Principle of Nature ; see 
Terminology, c. 10, t. 43, p. 28 ; of Aet, 
new and resplendent, c. 4, t. 448, p. 318 ; 
= Eotundism, t. 519, p. 377 ; within Nature, 
within Science, and within Art, t. 522, p. 
379 , of Form, Eound ; Three Powers of, 
t, 915, p. 548. 

Natueismal Oedee, of Evolution, a. 17, c. 
32, 1. 136, p. 84; from Point to Line, from 
One to Two, from Sensation to Thought, a. 
38, t. 204, p. 166 ; Terminal Conversion of 
into Logical Order, a. 39, do. ; of Menta- 
tion, from Sensation to Thought, a. 42, do., 
p. 168 ; goes from 1 to 3, omitting 2, t. 478, 
p. 342. 

Natueismology, of Arto-Philosophy ; see 
Arto-Philosophy. 

Natubismus, The Domain of Being which is 
related to crude Nature, c. 3, t. 43, p. 27 ; see 
Terminology; of the Phenomenismus, c. 1, 
t. 93, p. 55 ; 1. 136, p. 75 ; and Scientis- 
mus, contrasted, c. 25, t. 503, p. 368 ; Ana- 
logue of TJnism, Point, The Good, Table 
No. 38, t. 545, p. 389 ; Primism leads in, t. 
766, p. 487 ; of Nature, t. 888, 889, p. 535 ; 
of Society is the Artismus of Nature, t. 
889, p. 535; of Development, illustrated, t. 
1052, p. 612, 



Natueo-xIbsteact, for Spencer's Abstract- 
Concrete, t. 270, p. 197 ; t. 272, p. 199 ; not 
adapted to Diagrammatic exposition ; The 
Concrete badly so, t. 275, p. 201 ; see Ab- 
stract Concrete ; Foem: ; see Abstract-Con- 
crete Form. 

Natubo-Metaphysicoid, subordinate part of 
Echosophy, echoes to what, t. 465, p. 835. 

Natubo-Metaphysic3 ; see Table 1, 1. 15, p. 
11 ; Table 7 (Typical Table), t. 40. p. 23 ; 
Clef of, t. 232, p. 178 ; t. 233, p. 181 ; t. 245, 
p. 1S7 ; covers Substance and Force, t. 257, 
p. 192 ; the Foundation, Basement and 
Cellars of The Temple of Tbe Sciences, t. 
269, p.ftS; discussion of revived, a. 3, t. 267, 
p. 196 ; stated and distributed, t. 340-469, 
pp. 241-338; Minor Department of; Su- 
perior region of, Theology, t. 344, p. 242 ; 
Middle region of, Speculology, t. 345, p. 
243 ; Nethermost region, Ontology, t. 346, 
p. 244 ; Table 18, t. 347, p. 245 ; and Echos- 
ophy, distributed and compared, do., do. ; 
nearest approach of to Echosophy — Hegel, 
t. 383, p. 273 ; really represented by 1-0, t. 
471, p. 339. 

Nattjbo-Negattve, = Sciento-Positive and 
vice versa t. 802, p. 501 ; Chemistry and 
Electricity do., t. 804, p. 503 ; Increased 
Complexity; Man and Woman, Monarch 
and People, Lord and Cburch, t. 803-S05, 
pp. 502-504; t, 811, p. 508; t. 814, p. 509; 
Table No. 45, do. 

NATTJEO-rosrrrvE, = Sciento-Negative and 
vice versa, t. 802, p. 501 ; Chemistry and 
Electricity do. ; t. 804, p. 503 ; Increased 
Complexity ; Man and Woman ; Monarch, 
and People ; Lord and Church, t. 803-805, 
pp. 502-504; t. 811, p. 508; t. 814, p. 509; 
Table No. 45, do. 

NATnBO-SciENCE-AlVD-METAPHYSia, = Mo- 

nospherology ; Musical Octaves, c. 1. 1. 473, 

p. 339. 
Natueoid ; see Terminology ; c. 5, t. 43, p. 

27 ; = Feminoid, t. 136, p. 75. 
Natt/roid Set of Primordial Principles, from 

Scientoid Set, t. 747, p. 480 ; t. 748, do. ; 

see Feminoid. 
Naturology, Type-Forms of, 1. 1001, p. 583. 
Nay, the Eternal, a. 12, t. 267, p. 203. 
Nebula, Primary, Milky — Masson, a. 17, c. 

32, t. 136, p. 91; a. 21,' do. 
Necessaey Evolution, of Thought in Mind, 

and of Things in World identical, t. 835, p. 

517. 
Necessary Taw of Thought, t. 7S8, p. 496; 



710 



"DIGESTED INDEX OF THE 



t. 789, do.; t. 799, m, 704, p. 41 
p. 

:Y Ti:utms, Object w.Ynr.\[, 

■ KALUUhV, t. It'll, 1012, pp. 

; how extracted, c. 6, t. 1018, ]>. 

tie, illustrated by the Line, 

end Freedom, t. 1088, | 

r the Thl ' . Alimentarj I 

t. 409, do.; of Individ' 
ual Body, Analogue of, t. 446, pp. 816, 816; 
dizatioo of Bilateral Equation ; (Seat of 
Punc'um I'' i , t. 464, p. 888; Analogue of 
World oi ■. 8, t. 468, p. 884 

. = nego, t. 716, p. 469. 
Negation, = Nothing, Kant's Category of 
no quantum of Quality, t. ill, p. 66; see 
;ty. 
Negatismus, The Pure, the true realm of Sci- 
ence, a. 81, t 267, p. '210. 
Negative, and Positive ; see Positive and 

:ive. 
Kegativism, and Positivism, interchange of, 

t. ! 89, p. 
Keg ati ve Result, often valuable, a. 4, t. 

:, p. 198. 
Neo-Platonism, influence of on Christian 

Theology, a. 56, t. 204, p. 174, 
Nervous System, Analogy of, a. 9, c. 32, t. 

186, p. 88. 
Kerves, Decussation of, in the Neck, 1. 1079, 

p. C'j3 ; relations of, t. 1080, do. 
Nervous < uiustlvnitt, Philosophy, etc., a. 

. t. 186, p. 
Ne BUTOB ultra Crepidam, a. 22, t. 267, p. 212. 
Net work, of Relatione, t. 313, p. 225. 
Neutral Domain; see Mathematics; The 
emetics, Impartial and Exact, t. 170, 
177, p. 127 ; will furnish richest mines of 
humau thought, do. 
Nevtns, J. West, his aid as Amanuensis, In- 
troduction, p. vii, do. p. viii; his introduc- 
tory paper, do., pp. xxix-xxxiv. 
New Pirth, Conversion, Regeneration, t. 
t, p. 533. 
< ATnoLio t uuboh, nature and purpose 
of, Introduction, (Note), p. viii; o salva- 
tion out of the pale of, a. 50, t. 2'H, p. 172 ; 
Theology of, rcconciliative, c. 1-3, t. . 
2' , p. 806. 

New Catholicity, in Theology, t. 769, p. 
of Adult Age Of Man, will solve all 

i, t.1111, p. 888 ; The, will rapidly 
til, t. n 
New ri; PHILOSOPHY and Life, c. 2, 

t. 1119, p. 8 



Ni w ('kkations, of Animals, etc., Fcmier, c 
6, i. 484, p. 3u8. 

Nhw Ideas, the power of, irresistible, 1. 1123, 
t. • 

New Jerusalem, The, its Foundations, 
Beams and Oornerposts ; Paws and Prin- 
ciples; Emanations from Level and Straight 
Lines, a. 48, t. 804, p. 17"; Cubic, 
do., p. 173; The; Bee Temple of tl 
cix.es; Cuboid, portion of Spirit-World — 
Temple, t. 887, p. 811 ; The, descend':: 
a bride, t. 488, p. i mplete (1 

<>f, t. 486, p. 897 ; new and beautiful lionie 
of Humanity; a woman ; an edifice; cubic 
form of, c. 2, t. 453, p. 323.; as Edifice and 
City, the Home of Humanity, t. 931, p. 557 ; 
the Length, Breadth, and Height thereof, t. 
948, p. 562; Numerical Distribution of, t. 
1027,1028, pp.698, 699; expounded else- 
where, t. 1028, p. h'J'J ; the, will have de- 
scended, t. 1188, p. 639. 

New Order, The, Triumph of Logicism over 
Arbitrism, a. 52, t. 204, p. 173 ; The, of 
Society, Notation of, t. 302, p. 4 J18; char- 
acterized, uo. ; of all Human Affairs, about 
to occur; see Great Crisis, Transition, Mil- 
lennium, Judgment, Prophecy, Second Com- 
ing, Destruction of the World, etc., t. 481, p. 
3^1 ; indicia of speedy advent of, t. 488, pp. 
808-806; the birth of, now, t. 434, pp. 3u6, 
307 ; of Life, Pantarohal, founded on Ra- 
dical Analysis, t. 485, 486, p. 347. 

New Puilosopuy, adequate to the Universal 
upheaval of Opinions, as of Mathematical 
Foundations, t. 4 s 7, p, 

New Sciences, to be developed from Uni- 
versology, t. l .>n7, p. 648. 

Newton, Isaac, Introduction, p. xiii ; a Con- 
structive Idealist, — Masson, a. 5, t. 366, p. 
264. 

Nexus, between "Subjective and Objective 
Method," — Comte; = Neck, t. 446, p. 315; 
between Head and Trunk ; between two 
sides of Body; Median Line; Analogue of 
Algebraic Spirit, of Pure Speculation — 
Comte; Clef of, t. 454, p. 323; Relation, 
Law, t. 879, p. 531. 

Night; see Shade. 

Night Side, of Planet, = Subjective Interior, 
t. S72, p. 

Niiiii.i-m. a. 8, t. 354, p. 2."2 ; defined — Mas- 
son, a. 1, t. 866, p. 261 ; and Pantheism; 
Extremes, do., t. 370, p. 864; echoes to 
Atheiam, Table 34, t. 469, p. •'■ 

Nine. Digital Units, t, 856, p. 523 ; Mystery 



BASIC OUTLINE OF UNIVEKSOLOGY. 



711 



of, t. 860, p. 524 ; t. 862, do. ; c. 7, t. 903, 
p. 546 ; a. 1, c. 1, do., p. 547. 

No Difference between Truth and Eekoe, 
not affirmed, but denied, t. 1115, p. 634. 

Noetic, a. 2, t. 267, p. 196. 

Nomenclature ; see Terminology. 

Non-Being, t. 87, p. 51 ; see Nothing. 

Non-Developing Series, = 1 ; 0, 1. 191, p. 134. 

Non-Differentiated Unity, = The Abso- 
lute, t. 239, p. 185. 

NON-PLURALIZABLE SUBSTANTIVES, t. 691, 692, 

p. 463. 

Non-Sense, = The Absolute, Ferrier, a. 1, 2, 
t. 267, pp. 195, 196 ; apparently might be 
neglected ; has its uses, a. 3, do. 

Non-Substantialism, = Nihilism, a. 1, t. 
366, p. 261. 

Norm, or Type, of the Constitution of all 
Things, TJnivariety, t. 760, p. 485. 

Normal Progress, not towards Death, t. 434, 
p. 307 ; towards Objective Things, do. 

Nose, t. 98, p. 59. 

Notation, Numerical ; expanded and ex- 
plained, t. 268, p. 195 ; of the Grand Sub- 
divisions of Science, 1, 2, 3, t. 271, p. 
198 ; t, 272-274, pp. 199-204 ; t. 281, p. 206 ; 
of Careers, 1st, 2d, t. 283, p. 208 ; of Stages 
or Stories, t. 288, 289, p. 212 ; General of 
the whole Scientific Domain, t. 289-320, 
pp. 212-227 ; of the Indeterminate Domain, 
t. 332, 333, p. 237 ; see Clef(s) ; of Number 
in Chapter 4, not a full Distribution, t. 506, 
p. 353 ; of Logical, Analogical, and Panto- 
logical Orders, t. 619, p. 436 ; of Anticipa- 
tory Method, do. ; Mathematical, rendered 
efficient by Zero, c. 1, t. 652, p. 454. 

Nothing, — Negation, or no degree or in- 
tensity of Quality, t. Ill, p. 66 ; and Some- 
thing, as propounded by Heraclitus, a. 32, 
t. 204, p. 161 ; relations of, in Number, Dia- 
gram No. 42, t. 683, p. 461 ; see Something 
and Nothing, t. 713, p. 469 ; Type of Space, 
t. 795, p. 499 ; Analogue of, in Form, Va- 
cant or Vacual, t. 801, p. 500 ; and Some- 
thing, Union of, in Being, t. 1068, p. 618 ; 
see Negation. 

Nothings, Pure, All Pure Abstractions, a. 21, 
t. 267, p. 209 ; the Sole Objects of Pure 
Science, a. 23, do., p. 216 ; t. 399, p. 281. 

Not-Being ; see Being, Nothing, Negation. 

Not-me ; see Kant, t. 112, p. 67. 

Noumena, and Phenomena, Uppositeness of, 
t. 756, p. 482. 

Koyes, (Kev. Eli), Orissa Missionary, Ka- 
lunkee Incarnation, c. 7, 8, t. 430, p. 302. 



Notes, (Rev. John H.), his Views of the 
Millennium and of the Second Coming of 
Christ, c. 1, t. 186, p. 131 ; c. 4, t. 430, p. 
301 ; of the Judgment, c. 5, do. ; as Theo- 
logian, Claim of, for Power of Christ, a. 6, 
t. 998, 999, p. 584. 

Number, Analogue of Science, 1. 135, p. 75 ; 
Numeration, distribution of, in Series, t. 
214-217, pp. 153-155 ; see Numeration, and 
Numerical Series ; Analogy between, and 
Eealities of Being, t. 227, p. 163 ; Ana- 
logues of, do. ; Analogues of with the Uni- 
verse, t. 228, p. 176 ; Numerology, basic Sci- 
ence of, Natural History of, t. 232, p. 179 ; 
Distributive, Exhibit of, Crucial Schema, 
Diagram No. 5, t. 234, p. 182 ; expounded, 
t. 235, 236, pp. 182-184 ; Morphic Abstract 
of, Diagram Number 6, t. 236, p. 184 ; ex- 
pounded, t. 235-240, pp. 184-186 ; Analysis 
of Face of Being, t. 250, p. 189 ; simplest 
variety of Limitation, t. 251, p. 190; = 
aggregation of Geometrical Points, do. ; 
two Elements of, Substance-like and Form- 
like, Unism and Duism, do. ; Constitution 
of, same as of Substance, t. 253, do. ; how 
the Guide and Index to Volume of Beino-, 
t. 254, p. 191 ; Label, Face, do., and Sub- 
stance, t. 255, do. ; included in largest mean- 
ing of Form, and yet includes Form, t. 258, 
p. 193 ; and Form, repeat Entity and Rela- 
tion, t. 313, p. 225 ; the Sciento- Elementary 
Domain, c. 2, t. 353, p. 249 ; echoes to Sub- 
stance, (Quality, etc.), t. 398, p. 280 ; echoed 
to, by the Punctismus of Form, do.; 
measures Form, t. 475, 476, p. 340 ; inher- 
ent Constitution of, do. ; gives Universal 
Principles and Namings, t. 494, p. 353 ; 
and Form, Fundamental Correspondence 
between, c. 1, t. 494, p. 354 ; test of Uui- 
versological Discovery, c. 2, do. ; Transi- 
tion from to Form, t. 502, 503, p. 356 ; c. 1, 
t. 503, p. 357 ; Elementisms, c. 6, do., p. 
359 ; as distributing Parts of Human 
Body, (Skeleton, etc.), c. 7-9, do., pp. 
359-361 ; Label of Entia, t. 504, p. 357 ; 
and Form, compared, t. 506, p. 359 ; 
Spencerian Distribution in, t. 507, p. 
360 ; Indeterminate or Chaotic, and Deter- 
minate, t. 509, p. 364 ; at random, Ana- 
logue of Crude Nature, t. 564, p. 399 ; 
Eound, Analogue of Orderly Nature, and 
of Eound Form, t. 565, do. ; Exact, Ana- 
logue of Science, do., p. 400 ; Mixed, do. ; 
recurrence to, in Chapter on Form, t. 646, 
p. 452 ; the All of, = Consistency of Being, 






DIGESTED INDEX TO TIIE 



: Zero in, do.; is Natural, 

.ith Quality tod Substance, 

e. 1, i. 686, p. 469; ii tin.- huij.i.iH-y of 

Form, t. 691, I-. 4'..; Unapplied, predomi- 

.ui.l Zero, 

i largw \s bole, t. tij, p. 488; t. 
718, p. 469 ; Philoaophoid, t. 771, \ . 

Unoidj do., p. 491 ; the En- 
tic. il and Relational Blementa in, t. 655, p. 

Type of the Constitution of All 

Thii 659, pp. B98, 584; Diagram 

No. . p. 694: Morphie Analogues 

of, t. B55-879, pp. 699-681 ; Morphologiedl 

»f, Diagram No. 59, t. 865, p. 527 ; 
. p, G06 ; 64, 40, t. 1045, p. 
; 519, t. 1055, p. 614; of Bones in 
Human Body, do., p. 615; see Abstraot- 
Conoreto; Abstract, and Concrete (Num- 
ber). 
NrumciuxG, Difficulties in, c. 2, t. 652, p. 

Numbers, not Number, t. 506, p. 358; see 
Baored Numbers ; see the Particular Num- 
bers One. Two, Three, Four, Five, Seven, 
Eight, Nine, Twelve, Thirty-two, etc., 
High and Low, t. 651, p. 453 {.Digital, two 
Distinct Orders of, based on and 1, re- 
spectively, c. 2, t. 652, p. 454; kinds of, t. 
1069, p. 619; the Alphabet of Pure Trans- 
cendental Science, t. 1103, p. 028; see Car- 
dinal, and Ordinal Numbers. 

Numehatiox, Decimal System of, and Duo- 
decimal, t. 862-864, pp. 524, 525 ; Fourier, 
Comte, Mill, upon, c. 1, 2, t- 863, p. 635; 
Harland and Clancy; Universoloirical Sys- 
tem of Multiplication, partial Development 
of, c. 3, 5, do., pp. 525, 526 ; Morphological 
Tableau of, t. 8*5, p. 527. 

Numerators Cardinal, Denominators Or- 



dinal, t. 915, p. 154 ; Table No. 42, t. 688, 
p. 461. 

Numerical Canon of Criticism, t. 489, p. 

NtiiKKii al DiauiiBUTtoxe, Fourier, t. -iGii, p. 
i ; of ELine ; of Music, do. 

NiMi.Kicvi. 1'oumllj:; see Formulae. 

Numerical Bsbxi .s. Ascending, Descending, 
Renewed Ascending, t. 618, p. 486; see 
Serie>. 

Numkkismus, Joint-and-Several-IIead of, t. 
7"". p. 465. 

Numerology, and Morphology, Special Do- 
mainsofUniversology, t. 281, 988, pp. 177, 
178; Distributive Exhibit of, Crucial 
Srni.MA, Diagram No. 5, t. 284, p.l88j ax- 
pounded, t. 285, 286, pp. 189-184 ; Morphic 
Abstract of, Diagram No. 6, t. 206, p. 184; 
expounded, t 987-240, pp. 184-188; still 
pursued in connection with Form, c. 1, t. 
503, p. 357; represented by Nails of the 
Fingers, c. 3, do. ; relation of, to the Nails, 
c. 4, do., p. 358. 

Numebousness, of Aspects of Law, t. 47 
340 ; of Individualities, the Duismus of So- 
ciety, t. 761, p. 485. 

Nlntii, ideas are, of things; Constructive 
Idealism— Masson, a. 4, t. 366, p. 264 ; t. 
404, p. 283. 

Nuptial Form, Marriage of Man and World, 
t. 987-1000, pp. 576-582 ; Diagram No. 74, 
^-Figures), t. 990, p. ">77 ; see Form. 

Nuptial Harmony. Ulterior, of Two Grand 
Opposite Doctrines in Religion, Philos- 
ophy, and Practical Life, e. 9, t. 1119, p. 

637. 
Nuptialism, = Art, Life, t. 994, p. 579; 

echoes Religion, t. 995, p. 580. 

Nuptials, t. 1098, p. 598. 



o. 



O, as connecting Vowel in naming Domains, 

c. IS, t. 4:h p. 28. 
Obedience, True, from the Intellect, t. 302, 

p. -jr.*. 

Object, and Subject, first distinguished by 
Kant, 1. 119, p. 66 ; see Kant; dies when 
Ideals born, t. 404, p. 283 ; orThi 
mt Space = Zero, t. 481, | 
represented by Heavy Point, t. 580, | 
see Thing; Empirical and Pare, t. 6'J4, p. 



464; in Nature, every, a Reflect, Type, 
Counterpart, of some Phenomenon or Con- 
ception in the Mind, t, 794, p. 498; see 
Type, Analogue, Reflect, Echo. 

Objects, Scheme of Arrangement of, t. 310, 
p. 228; t. 812, p. 224; or Things, Analogues 
of Orbs, and of Integers, t. 673, p. 4 
Group, Individuality of, as of Individuals 
in the State, t. 759, p. 4S4. 

Objection, to doctrine of Typical Forma an- 



BASIC OUTLINE OF UNIVEESOLOGY. 



713 



swered, t. 631, pp. 442, 443 ; for the Be- 
ginner removed, t. 522, p. 379. 

Objective, Natural, Matter is so of Science, 
t. 31, p. 19 ; Form, t. 550, p. 392. 

Objective Laws, and Order of the Universe ; 
Integers, t. 307, p. 222; whole Number 
Clefs, t. 310, p. 223 ; Persons in Society ; 
Houses, do. 

" Objective Method," Comte, t. 441, 443, p. 
313 ; t. 444, p. 314 ; World-to-Man ; Trunk- 
to-Head, t. 446, p. 315 ;, t. 466, p. 335 ; and 
Table 32, do., t. 566, p. 401 ; see Method. 

Objective Science, of Man, t. 972, p. 571. 

Objectivismus, The, Integers, t. 307, p. 222 ; 
of Humanity, what, t. 309, p. 223 ; Persons 
in Society, Houses, t. 310, p. 223 ; t. 311, p. 
224. 

Objectivity, of the Whole Numbers, t. 873, 
p. 529. 

Observation, distinctifying, t. 764, p. 486. 

Observational Generalizations, Unismal ; 
compare Analytical Generalizations, a. 20, 
c 32, 1. 136, p. 92 ; a. 13, t. 198, p. 144 ; 
constitute Generalogy; Analogues of, in 
Skeleton and Body, t. 455, p. 325 ; Uni- 
versaloid, Generaloid, Specialoid ; Univers- 
aloid and Tempoid, Inductive and Deduc- 
tive — Comtean ; do. Spacioid — Kantean ; 
Sciento-Philosophic, do., p. 327 ; Inclusive 
Extension of, t. 458, p. 330 ; found in the 
Natural Sciences ; defined, t. 1009, p. 589 ; 
a posteriori, Inductive, 1. 1011, do. ; c. 1-18, 
t. 1012, p. 590-601 ; 1. 1012, p. 590; Extract 
of Facts, c. 4, t. 1012, p. 592 ; never Uni- 
versal, do., c. 5, do. ; c. 8, 10, do., p. 594, 
595. 

Observational Knowledge, beg innin g to 
pale, t. 495, p. 354. 

Observational Method, c. 18, t. 1012, p. 
601. 

Observational Order, The, defined, c. 8, t. 
1012, p. 594 ; c. 10, do., p. 595. 

Observational Science, allied with'Arbi- 
trismal Mentation, Feminoid, a. 42, t. 204, 
p. 166. 

Occult Presence, of Form in Number, t. 
475, p. 340 ; Octave of Octaves, the Mech- 
anizing Platform of Existence, t. 806, p. 
504; see Music, t. 1031-1034, pp. 601-603. 

Octave(s), in Music, illustrate difference be- 
tween Monospherology and Comparology, 
or between Ordinary Echosophy and Sci- 
ento-Philosophy, c. 1, t. 473, p. 339 ; Over- 
lapping of, c. 39, t. 503, p. 375 ; t. 900, p. 
540; t. 948, p. 562 ; t. 950, 951, p. 563. 

53 



Octavo ; see Volume. 

Odd, and Even, = Unism and Duism, c. 4, t. 
226, p. 165 ; t. 477, p. 342 ; Numbers, t. 
696, p. 464 ; Odd repeats One, t. 697, do. ; 
both Odd and Even repeat Three, t. 699, 
do. ; t. 700, p. 465 ; Morphic Analogues of, 
t. 866, p. 528. 

Oddness, changes and becomes double, t. 
477, p. 342. 

Oddness and Evenness, t. 306, p. 221 ; of 
Form, t. 897-903, pp. 539-541 ; Diagram 
No. 63, t. 903, p. 541 ; of One and Three, 
t. 899, p. 540 ; t. 1028, p. 598. 

Odd Number, how augmented, Note, c. 7, t. 
503, p. 360 ; Sectoral or Inclined Form, t. 
843, p. 520 ; Pound, Eeality, Substance, 
Mass, do. ; Diagram No. 57, do. 

Odd Objects, Persons, etc., t. 703, p. 466 ; 
Original, do. 

Odic Force ; see Eeichenbach. 

Oken, and Humboldt, exceptions to general 
character of German Philosophers, t. 110, 
p. 65 ; took the Concrete Direction, t. 121, 
p. 70 ; attempted a Classification based on 
Analogy ; failed like Comte, for want of an 
Exaot Basis, do. ; approximates Scientific 
Analogy, but fails of it, 1. 147, p. 106 ; t. 
165, p. 119; and Goethe, Transcendental 
Anatomy, t. 1043, p. 608. 

Old Age ; see Senectism. 

Old Catholic Church, held by Protestants 
to be the Mystical Babylon; the Whole 
Church of the Past so held by the author, 
a. 51, t. 204, p. 172. 

Old Catholicism, Central Undeveloped Un- 
ity of, t. 1123, p. 639. 

"Old File" of Metaphysics — Youmans, a. 
35, c. 32, t. 136, p. 95. 

Old Order, The, of Society, Notation of, t. 
302, p. 218 ; characterized, do. 

Om, or Aum, the Hindoo Logos, t. 89, p. 52 ; 
c. 1, do. 

Omne vrvuM ex ovo, etc., t. 991, p. 578. 

Omni-Dieectionality, Nucleoid, Space-like, 
t. 658, p. 457 ; see Uni-Directionality. 

One; see Oneness; Point; see Position; 
-and-a-Half; see Sesquism and Zero, 
Mathematical Equivalents of the Metaphy- 
sical Eeality and Negation, or Something 
and Nothing, 1. 115, p. 68 ; Head or First of 
Numbers, do. ; 1 ; denotes Kantean 
Philosophy, do. ; furnishes Principle of 
Unity, as fundamental of all things, 1. 116, 
do. ; 1 ; exhausts itself at the first step, 
t. 122, p. 70; passing upward to Two, 



714 



i INDEX TO ] 



Lroid, do. I'ni- 

jy and 6 Jt 1. 1 84, 

N l \V 

I 

title v. do, : Bead and Bouree 

: Deduction, do. ; 

a, to Two. de . pro- 

.uulogue of, in God, 
d •. ; Absolute, do. ; tad Three, o:" 
Tri_': S tween, c. l, t. 

: not ulway> reoogniaed as a 
• •; i^ to Subetanoe whet Form is to 
L08 : Two, Three, cor- 
•i to First, Second, Third, 1. 155-168, 
pp. 113-1 16; and Two (1 ; 2-Clef) of Sci- 
v. t. 170, p. 127; and Zero, 
-Clef) of ( . .-..nseendental Phil- 

osophy, do. ; 1:0 non-develo] hig; 1 ; 2 
developing or Fructifying Series, t. 191, 
p. 154; the Head of OJd Number Series, 
: . 80S, p. Ill; Two and Three, joint 
Ilead of Cardinal Scries of Numbers, do.; 
is Simple, Ab-olute, do. ; Two and Three 
famish the Primitive Laws or Fundamental 
Principles Una*, Puism. and Tbixism, t. 
.143; (1;2), L807, p. 149; Zero, 
. do. ; Two, Tnr.EE ; see Unism, 
Duism, and Trinism ; One and Two, t. 
213, p. 153 : Analogue of Point and Hinge, 
Cardo,) whence Cardinal, t. 214, do.; 
Many, All, Indeterminate, t. 217, p. 1", 
b it fitted for a purpose, t. 21 S, p. 156, re'atel 
toPhiloso te, Two, Three, to Eehos- 

. do., p. 1")7, a detail of the more cren- 
Iudeterminateness, 1 ; 0, do.; Two, 
Three, correspond to First, Second, Third, 
t. 2Vj, i'.o. ; is a compound idea, having 
. a. 85, t. 204, do. ; The One. (To 
88, do., pp. 158, 159; Two, 
Thre I from Complications, t. 2^1, 

t. 224, p. 158; correspond to 
rhirda, Fourths of Fraction:' 
. l.J, do.; and Two, Oppositeness 
or Polar Antagonism of ; Echo of, in Sim 
relatione of the Prime Elements of Bc- 
in^'. t. 885, p. 180 : w'lile yet inseparably 
(inexpngnably) anil . 181 ; step 

One to Two fir<t step from Sinpi 
ity and Infinity, a. C7, t. 2f'4, p. 
- of Line, etc., 
• : Entity, Bingk Thine, 
do. ; + Two, 
(1 -f 2 1, Arbitrisinal, Feminoid (Naturoid) 



:i, a. 42, .:■ 

: Zt-ro ; (1 ;0); Clef of 
ro-Metaphyaic, t. 288, p. i, 
p. 181; t 848, p. I 
t. 845, do. ; of The Ab tract-Concrete, t. 

i Wl.olei. 
p. II Two; (1 : iento- 

Philoaophy, (in the l>r. 
179; t. 888, p. 181 ; L S ~, and 

Three, Clefs of Spencerian Distribution, t. 

p. 1SS; Compounded of Unism and 

Duism, not Simple, t. 252, p. 181; t. 268, 

One, and Many, t. 887, p. 195; and 
Three, Odd, sympathise, t. 870, p. 198 
and Many ; incompatible or not ? — Mill, a. 
12-14, L287, pp. 808-808; a. 25, do., p 
214 ; Many. All. (Some, Few), Iudeter 
minate Number, t. I Two 

Tnr.EE, Sacred Numbers, c. 2, t. I 

: c. 8, do. ; put for 1 ; 0, t. 471, p. S39 
One, (1.1); see Two; denotes Object, Zero 
Space, t. 481, p. 343 ; the distinctive Whole 
ness of 1 ' :ie, One, the two Halves 

t. 488, p. 844 : Many. All. Indeterminate 
Number, t. 510, p. 3S6 ; t. 529, p. 
Two, Tnr.EE, echo to Nature, Science, 
and Art, res] - : see 

Point, 1 ixe. Angle; The Form- Analogue 
of a Thin Point, t. 530, do.; t. E 

_-ram No. 12, do.; repeats Point and 
Position, t. 541, p. 3^7; see Unit; 77« 
Type of Xalure, do. ; = All, t. 861, p. 524; 
t. 867, p. 523 ; and Three, Sympathy be- 
tween, t. 809, p. 540; One, t. 848, | 
t. 850, 851, p. 588. 

Oneness, of Quality, or of all the Qualities 
of Thing = Substance, t. Ill, p. 66; be- 
comes Two-ness by division and passes over 
into Quantity, do.; see Ui 

One Hundred and Forty-Four, tl 

of a Man, of an A' :. t. 204, p. 173; 

■ 

One-Sided Solutions, lute in the day. a. 7, 
e. 32, t. 136, p. S3; a. <*, do., p. 87; see 
lplisms, and Half-Trut 

Oneida an 1 WaHingford Perfectionists, their 
views of tie Millennium and Second Com- 
ing of Christ, c. 1, t. 188, p. 131. 

Onion-lire Sphere*, t. 579, p. 410. 

Ontolooical Faith, a. 12, c. 32, t. : 
•.he, a branch of Bpeculology, t. 
880; repeata Anrhropolocrv, T 
3'>">, p. 850; Ifaaaon, a. 1, 9, in, t. 354, pp. 
256, 257; in Philosophy echoes to A: 



BASIC OUTLINE OF UNTVERSOLOGY. 



715 



pology in Science ; enlarged in extent of 
meaning, t. 436, p. 309 ; looks to the Future 
of Humanity, do.; to the West, do. ; to the 
Possibilities of Accomplishment, do. ; to 
God as revealed in Man, do. ; to a New 
"World, do. ; Theologico-Metaphysical to 
Primitive Drift of Anthropic (orPneumato- 
Cosmological) Development, (Old Heavens 
and Hells) ; Universological, to reversal of, 
do., and Integral to Ulterior Reaction, 
Table 31, t. 438, p. 311. 

Ontology, — Aristotle, Kant, t. 107, p. 64; 
defined ; the Nethermost region of Spec- 
tilology, t. 346, p. 244 ; repeats Generalogy, 
Table 18, t. 347, p. 245 ; distributed, The 
Absolute, The Infinite, The Extatic, t. 439, 
p. 311 ; echoes philosophically to General- 
ogy in Science, do., p. 312 ; Clefs of, do. ; 
Supreme Department of Naturo-Metaphy- 
sic, do. ; distributed, t. 447, p. 316 ; t. 466, 
p. 335 ; Tables 32, 33, do., and p. 336 ; Clefs 
of, Table 32, t. 466, p. 335 ; t. 469, p. 337 ; 
t. 604, p. 357 ; Thing, Point, 1. 1002, p. 584. 

Open Sesame, Introduction, p. xxxiii. 

Operation, Numerical, Motoid, t. 844, p. 
520 ; Motic and Tempic, t. 844, p. 521 ; re- 
peats Ordinal Numbers and changing Form 
— Motion, t. 846, do. ; repeats Number 
Three and Hinging Form, t. 853, p. 522 ; 
Organized and Orderly, of Human Affairs, 
t. 1123, p. 639. 

Operology ; see Actionology. 

Opinion, and Belief, to give place to Knowl- 
edge, t. 1104, p. 629. 

Opinions, of Mankind, susceptible of being 
overturned, t. 487, p. 348 ; Composite Unity 
in Variety of, from Universology and In- 
teerralism. t. 1123, pp. 638, 639. 

Opposite Doctrines, reconciled, Introduc- 
tion, p. xxviii ; t. 1113, p. 632 ; Mutual 
Denial of, t. 1115, p. 634; Two Grand, in 
Keligion, Philosophy and Practical Life, a. 
2, c. 1, t, 1119, p. 637. 

Oppositeness, inherent, of Truth, Introduc- 
tion, p. xxviii. 

Optimism, will yield to The Optimoid, t. 412, 
pp. 288, 289. 

Oranges, Apples, etc., not amenable to 
Mathematical Exactitudes, a. 31, t. 267, p. 
219. 

Oral Speech, the Backbone of Language, t. 
807, p. 506. 

Orbs and Orbits, Grand Mineral Domain, t. 
838, p. 535 ; see Earth-ball. 

Orbit, Track, Train, Trail, Diagram No. 49, 



Fig. 2, t. 777, p. 493 ; Analogue of Proce- 
dure, Order of Providence, t. 787, p. 496 ; 
t- 788, do. ; or Pathway ; see Pathway. 

Order, 1. Logical ; 2. Natural or Historical, 
t. 6, p. 4 ; in which the Tables of this work 
are to be read, c. 3, 4, 6, 1. 15, p. 11 ; Na- 
tural and Logical, reversed, t. 28, p. 17 ; 
change of, between Generality and Special- 
ity, t. 34, p. 20 ; Principle of Convergent 
Individuality, t. 52, p. 32 ; see Convergent 
Individuality ; of Nature, magical, all-em- 
bracing, larger than Comte's Conception, t. 
53, p. 33; of Development, Mental, Onto- 
logical, and Physiological, Feeling and 
Knowing, Substance and Form, Egg and 
Chicken, c. 30, t. 136, p. 82 ; Materialists 
and Idealists, c. 31, do. ; Logical and Na- 
tural Order, do. ; Answer of Universology 
on the Grand Orders of Development, c. 32, 
do. ; of ideas, a. 1-5, c. 32, 1. 136, pp. 83-85 ; 
of Creation ; see Creation ; and Harmony, 
Laws of, in The World, Discovery of, a. 51, 
t. 204, p. 172 ; Principle of Convergent In- 
dividuality, t. 304, p. 220; and Harmony of 
Social Consociation, t. 311, p. 224 ; New of 
all Human Affairs, now to occur, t. 431, p. 
301 ; = Duration, t. 559, p. 397 ; Subordi- 
nation of Progress to, — Comte, do. ; see 
Pantological Order ; relation of, to Force, t. 
621, p. 437 ; see New Order ; The Grand, 
in Time = Ordinality, t. 736, p. 475; c. 
1-8, do., p. 476; of Providence, Ongoing in 
Time, t. 787, p. 496. 

Orders of Evolution, Spencer, Hegel, etc., 
a. 27, c. 32, t. 136, p. 93 ; Integralistic sfate- 
ment of, a. 28, do., p. 94 ; Natural and Lo- 
gical, in distribution of Number, c. 10, t. 
231, p. 183 ; a posteriori and a priori ; Two 
of each, t. 444, p. 314; in the Comtean 
Philosophy, t. 445, p. 315 ; = Families in 
Classification — Gray, t.490, p. 350; answer 
to Stabiliology, t. 492, p. 351 ; or Methods, 
Scientific, Three, t. 583, p. 413 ; More than 
Three, do., t. 616, p. 434; Diagram No. 41, 
do. ; Clefs of, do. ; 1. The Logical or Cata- 
logical ; 2. The Analogical ; 3. The Panto- 
logical, (Enlarged View), t. 619, p. 437 ; 
Clefs of, do. 

Ordinal, "Universal Systems" defective, c. 
2, t. 736, p. 475. 

Ordinal Mathematics, = Law of Careers, 
glanced at, t. 736, p. 475 ; c. 1-8, do. 

Ordinal Number, Time-like ; Seriated ; 
Movement, Events, t. 661, p. 457 ; Ana- 
logue of Eventuation, Protension in Time, 



710 



DIGESTED INDEX OF THE 



18, do. ; Oran lit m, t. 

»rd«T Of l'rovi- 

denc . ; Diagram No. 

4">, do., p. 459 ; t. 871, do. ; Nun 
Movement, Y ntinnity, Tuble No. 

48, ■ !•'•!. 

Obimnal-Ni miiki: delations of, in 

Distribution of Number, t. 886, p. 188; In- 
aalogue of Motion, t. 888, p. 
1>4; Bet Cardinal Numbers; Scries and 

Obdial Nimebation, in Stories of Edifice; 
in Dynasties, t. 888, p. 818. 

Obdinality. Middle Truck of Evcntnation.c. 
4--\ t. 736, p. 476; Confucius (or Fo-Hi) 
quoted ; see Chung ; and Cardinality, con- 
trasted, t. 736, p. 475 ; c. 1-8, do. ; Duis- 
mal, c. l, t. 895, p. 581 

Obdixism, and Cardinism, of the World, t. 
74", p. 477; see Ordinality and Cardinality ; 
how differ from Unism and Duism, t. 749, 
p. 480; r. 1089, p. 6-24. 

Obdixismis, Spinal, t. 292, p. 214 ; = Trunk, 
t. 871, p. 459; see Cardinality; the Path 
walked in such, t. 893, p. 536; t. 895, 896, 
pp. 537, 533; Diagrams Nos. 62, 63, pp. 
53S, 539. 

Obdinoid Fobm, Analogue of Movement, t. 
616, p. 434. 

Obdixology, t. 2S3, p. 8 

Obganic, and Educational Differences, Ulti- 
mate Solution of, t. 1113, p. 633. 

Obgaxic Contbast, Ground of Reconciliative 
Unity, a. 2, c. 1, t. 1119, p. 637. 

Obganism, the Principle of Organization, c. 4, 
t. 48, p. 27. 

Obganismcs, (pi. Organismi), better Scienti- 
fically than Organism for a Domain, c. 2, t. 
43, p. 26 ; see Terminology ; Human, The 
Grand, t. 311, p. 224 ; and Chaos = Crude 
and Subdued Nature, t. 511, p. 369. 

Obganization, science of, a. 2, 3, c. 5, t. 5, p. 
6; delineation of, a. 1, t. 42, p. 25; perma- 
nent, related to Anatomy, static as part of 
. Shape, Form, Idea, a. 3, do.; internal, 
functional, related to Physiology, Senti- 
ments, Feeling, Emotions, do. ; sub-motic, 
do.; all, by Analogy, the aame t do.; of Whole 
Universe, of Natural Things, instinctive, 
reflective, t. 136, p. 75 ; illustrated in Em- 
bryolojry, c. 1-44, do., pp. 7r>-<«9 ; irnpreg- 
native Male Principle on the Yolk ; Segmen- 
tation J a true Synthesis, c. 2, do., p. 75; 
incubation, Male and Female Principles 
eo-operating, c. 3, do., p. 76 ; Segmentation 



regular, c. 4, do.; Principle knife- 

like, Female Conception, c. l Embry- 

onic, Natural Type of all organisation, e. 6, 
do., p. 77; Sectarian division (Segment 
of Christian World is preparing a higher Or- 
ganic Unity, c. 7, do.; illustration of, from 
Natural History, c. 11-18, do.; of Move- 
ment, is Regulation, c. 14, 18, do., pp. 7'.', 
80; Feminoid, destined to chaos and de- 
struction, may be retrieved by advent 
of Masculism, c. 14, 16, t. 188, pp. 78, 79; 
C. 23, do., p. 81 ; Pivot or Centre of, 
p. 485; all True, Corporate, rots on an 
achieved Individuality of the Parts or Mem- 
bers, t. 759, p. 4S4; of Society, what, t. 
761, p. 485; Science of, Societary, t. b4'j, p. 
519 ; skilled, of all Human Affairs, t. 890, p. 
536; 1. 1119, p. 636; Orderly, of all Human 
Affairs, t. 1123, p. 639. 

Obganized Human- Society, Type the Army; 
Higher Industrial Type future, t. 642, p. 
519. 

Obigixal, = Old, t. 703, p. 466. 

Oiugixals, Antithetical to Reflexions, c. 24, 
t. 503, p. 367. 

Obigins, Natural, = Laical Ultimate*, a. 17, 
c. 32, t. 136, p. 91 ; Logical, a. 18, do. ; a, 
20, do. ; of Knowing, Categories, Laws of 
Mind, a. 23, do., p. 92; or Principles re- 
presented by the Foetus, t. 705, p. I 

Ornate ; see Elaborate. 

Ossa Innominata ; see Pelvis. 

Ossicila Aunrrus, t. 1056, p. 615. 

Ostensible Multifariousness of Natcbk, 
what. t. 765, p. 4£ 

Outeb Relations, of Society, t. 312, p. 224. 

Outlay, or Plan, Architectural, relation of to 
Geometry, t. 273, p. 200; Elementary, of 
Appearances, reversed, t. 884, p. 533; 
illustrations, Child. Animal, do. ; Mathe- 
matical, of the Head; Universe 
Phrenology, t. 846, 947, p. 561 ; see Primi- 
tive Outlay, Ideal Outlay; of Cosmos; 
iliology. 

Ol tlixe, of iW, t. 775, p. 492 ; t. 786, p. i 
of a Globe or Circle, or Expanded Point in 
a Circle, t. 821, p. 612. 

OrrsiDE Aspect, = Objectivity, t. 310, p. 224. 

< >va ; see Egg. 

I ival. what. t. 558, p. 393. 

I v.a Type Forms. = Art-Philosophy, t. 996, 
p. 680; t. lool, p. 583. 

Oran x. t 881, p. " 

Oveblappino, illustrated as between Femin- 
and Musculi-mi, c. 18, t. 136, p. 80; C. 



BASIC OUTLINE OF UNIVEESOLOGY. 



717 



44, do., p. 89 ; a. 31, c. 32, do., p. 95 ; of 
Chemistry and Physics, t. 392, p. 278 ; in- 
stances of, kinds of, c. 40, t. 503, p. 376 ; 
as Formula, t. 527, p. 382 ; t. 528, do. ; t, 
890, p. 536 ; of Octaves, t. 948, p. 562. 

Over-Soul, t 767, p. 488. 

Ovoid, = Human Face and Head, t. 553, p. 
394 ; formation of, from Globe and Cube, 



t. 7S3, 784, pp. 494, 495 ; Diagrams N03. 

51, 52, pp. 495, 497 ; t. 798, p. 499. 
Ovoidttle, Ovoid Surface, Solid Ovoid, t. 915, 

p. 548 ; Diagram No. 67, do. 
Ovulation, Spontaneous, c. 23, t. 136, p. 81. 
Owen, (Kichard), " Typical Vertebra," 1. 166, 

p. 120. 



P. 



Pages, and Leaves, Diagram No. 69, t. 923, 
p. 551. 

Painting, Art of— Euskin, t. 494, p. 353. 

Pairs of Contraries ; see Antitheses. 

Palace, Central and Boyal, of the Mind, t. 
980, p. 573. 

Pale, of the New Catholic Church, no Salva- 
tion out of, a. 50, t. 204, p. 172. 

Palsy ; see Hemiplegia, and Paraplegia. 

Panels, Interspaces of Architectural Plan, t. 
274, p. 201. 

Pansclavism, meaning of— Wronski, c. 6, t. 
448, p. 320. 

Pantarchal Government, Pivot of Unity for 
Humanity ; Self- authorized ; Function of, 
c. 6, t. 448, p. 321. 

Pantarchal University, c. 1, t. 484, p. 346 ; 
and Institutions, Basis of, t. 485, p. 347. 

Pantarchal Eegime, in Government, t. 769, 
p. 488. 

Pantarchism, and Social Integralism stated, 
t. 56, p. 34 ; the Eeconciliation of all Op- 
posites, practically and theoretically, do. ; 
pushes Individualism to Extremes with 
Warren, the True Aristocracy with Comte, 
and Charm or Attraction with Fourier, do. ; 
furnishes the Philosophy of History, Signi- 
ficance of Doctrines, Eights and Sectarian 
Peculiarities, etc., t. 57, p. 35 ; does not 
supersede necessity for religious Culture, 
t. 58, do. ; work of the Head in the service 
of the Heart, do. ; analogous with whole 
human figure, t. 80, p. 44 ; see Typical Ta- 
bleau, Man and the World, (Diagram No. 
2, t. 41, p. 24) ; t. 80, p. 45. 

Pantarchy, New Spiritual Planetary Gov- 
ernment, t. 432, p. 305. 

Pantheism, and Nihilism, Extremes, t. 366, 
p. 261 ; Clef of, t. 368, p. 262 ; Eelationa 



and Clefs of, t. 469, p. 337 ; Table 34, do., 
p. 338 ; echoes to Cosmology, do. 

Pantologio, definition and derivation of, c. 
8, 1. 15, p. 12 ; distributed, c. 9, do., p. 13; 
applied = Metaphysics of the Mathematics, 
c. 10, do. ; exhaustive and complete, c. 9, 
t. 321, p. 234 ; (and Mathematics), Elemen- 
tary, Theoretical, Pure, Applied, t. 595, 
596, p. 421 ; Diagram No. 28, t. 596, p. 422 ; 
St. Andrew's Cross, t. 598, p. 423 ; Diagram 
No. 30, do. ; of the Mathematics, what, t. 
620, p. 437; Analogues of, reconciled, t. 638, 
p. 447. 

Pantological Order, plan of, in scale, t. 619, 
p. 436. 

Pantological Methods, in Science, t. 5S3, p. 
413 ; t. 622, p. 438. 

Pantologicismus, t. 619, p. 437 ; t. 620, do. 

Pantology, not so good a term as Universol- 
ogy, c. 1, t. 3, p. 2. 

Paradise Eegained, to be so, on earth, t. 433, 
p. 306. 

Paradox, Eeligious, the Millennium to ac- 
company the destruction of the Earth, to be 
established on the Earth, 1. 178, p. 128 ; re- 
lieved, t. 750-756, pp. 481-483. 

Parallel or Eepetitive Order, etc. ; see 
Identity of Law. 

Paralysis, One-Sided, Symbolism of, t. 322, 
p. 228. 

Paraplegia, Sociological Analogue of, t. 933, 
p. 574. 

Parenthesis, of Preclefs, t. 291, 292, p. 213 ; 
half of, t. 299, p. 217. 

Parmenides, Being and Not-Being, a. 31, t. 
204, p. 160 ; Table 1, c. 1, t. 226, p. 163. 

Partialism, the Greatest of all Errors, 1. 1115, 
p. 634 ; the denial of Opposite Truths, do. ; 
when rectified, men can judge of details, 



718 



nil. i.M)i:x or the 



do. ; will gj 
p. I 

ihiiM: i-'a. i i.tv, the, in Mad, distin- 
guished from the Universal Faculty, a. 16, 
t. BOA, p, 168; Truth for Borne not Truth 
for All, do. ; a. 88, do., p, 101 ; a. 88, do., 
p. 100 ; addressed by Inspiration, etc., n. 
61, t. 804, p. IT - .' ; difference between, and 
the Universal, a. 65, do., p. L78 ; 1. 1117, p. 

Pabtioulab Ti:rTii, and Faculty In Man, 
Idiophronioism, a. 88, t. 204, p. 161; Table 
1, a 1, t. 886, p. 168 ; a. 33, t. 204, p. L66. 

Partrti.arity, the minutest, revi ale a new 
kiii-1 of Universality, = Analyti al Cen- 
erai.iz nOH ; see Teeth and Nails, t. lull, 

p. . 

Tartness, and "Wholeness, t. 000, p. 221 ; t. 
3os, p, 228 ; Differentiation, t. 888, p. 275; 

t. 390, p. 270 ; Table 27, do. ; see Whole- 
ness and Halfism. 

Pants, of* Objects, as of the Planet, Analogues 
of Fractions in Number, t. 673, p. 459; 
more properly, however, the Sections of 
Space, t. 07-4, do. 

Parts of Speecii, Seven, = Comte 1 s Seven 
Grand Sciences, t. 451, p. 319; see Lan- 
guage. 

Parts of tme Eodv, Analogies of, a. 9, c. 32, 
t. 186, p. 88 ; see Members. 

Parturition, Parting, De-Parting, t. 550, p. 
5; t. 657, do. 

Passional Attraction, Introduction, p. xiv; 
— Fourier, t. 54, p. 33; do., = Social 
Chemistry, t. 891, p. 277. 

Passions, Harmony of, Fourier, t. 54, p. 33 ; 
Motor- Forces of the Soul, do. ; as the word 
is used by Fourier, nearly = "Love" of 
Swedenborg, " Affection " of Comte, 
"Feeling" of the Metaphysicians, t. 105, 
p. 61 ; c. 1, do., p. 62. 

Passive, the Mind is so, or compelled, in 
Sensation, a. 43, t. 204, p. 168. 

Pathology, Comparative; see Comparativo 
Pathology. 

Pathway, of Time, t. 558, pp. 396, 397 ; an 
Ordinismus, t. 893, p. 530 ; t. 895, 890, pp. 
687, 688 ; Diagrams Nob. 62, 68, pp. 538, 
', = Spinal Column, do.; see Orbit. 

Pattern si ; see Type, Type-Forms. 

Paul, Modifier of Christianity by Greek 
learning, a. 56, t. 804, p. 174; t. 468, p. 

1 )(i liarjties, Sectarian ; see Sectarian Pe- 
euliariti 



Pedestal, and Capital, t. 1085, p. 597, 
[*] BOB, is looking for B Unitary Law, Intro- 
duction, p. xxii. 

I'elvis, lower Story of Body, t. 
= Basement of House, <•• 2, t. 458, p 
and Skull, Analogue of, t. 455, p. 826 ; t. 

460, p. 332; t. 404, p. 334; o. 7, t. : 
360; niagram No. 71, t. 951, p. 564; t. 
956, p. 665, 

People, The Masses, Feminoid, t. 803, p. 502; 
constituted of Individual Quits, t. B4S, p. 
519 ; see Monarch. 

Peras, The Limit, = Duism, contrasted with 
Apclron, a. 20, t. 204, p, 153 ; t. 407, p. 
336. 

Perception, as discussed by the Philosophers, 
0. 88, and a. 1, do., t. 186, p. 83; Kantcan 
and Hartleian theories — Mill, a. 1, 11, do., 
pp. 83-89 ; Universologioal Statement of, 
a. ll, do., ]>. 89 ; chief battle-ground of 
Philosophy, t. 397, p. 280 ; Innate Element 
of Mind; Antithctof Sensation, do. ; Form 
of Mind, do. ; is it derived from Sensation I 
do.; Analogue of Lines of Form, t. 399, p. 
281; is Discrimination, t. 4<»1, p. 282; is 
Cot and Line, do. ; and Sensation insepa- 
rable— Ferrier, t. 410, p. 287 : Phrenological 
Organs of, t. 933-911, pp. 657-560. 

PzBJGUMUUM, BUggested for Millennium, ob- 
jeotion, o. 1, t. 186, p. 181. 

Performance ; see Action, and Art. 

Period, in Clef, Notation, t. 291, 293, pp. 
213-215. 

Periodicity, feminoidal insignia, a. 22, c. 32, 
t. L86, J). 92; characteristic of Woman, c. 
23, t. 608, p. 306. 

Periods, in Time, Analogues of, Vertebrae ; 
esion in Time, t. 45.">, p. SiiO ; three 
Grand, of Development, t. 9SS, p. 876. 

Periphery, of the Universe, t. B28, p. 513. 

Permanence, Essential, of all Principles, a. 5, 
t. 999, p. 

" Permanency of Law," — Comte, a. 5, t. 
999, p. I 

Permanent, The, and The Evanescent, Table 
1,0.1, t 226, p. 168. 

Permanent FouVDATlO bed by Radi- 

os! Analysis, t. -is:;, p. 845. 

Perpendi; BLAB, replaces Horizontal, t. 29, p. 
is; Diagram No. 2, (Typical Tableau), t. 
41, p. 24 ; Man alone achieves it, t. 84 i, p. 
688 ; = Length, t. 1018, p. 692. 

PERrENDien.ARiTv, Ongoing, Co-sequen 
t. 685, p. 414 ; to a Point, do. ; Horizontal- 
i:y. Inclination = Btohiliology, t. 627, 628, 



BASIC OUTLINE OF UNIVEESOLOGY. 



719 



p. 441 ; related to Three Kingdoms, do., 
and t. 629, 630, pp. 441, 442 ; t. 631, p. 442 ; 
t. 1088, 1089, p. 624. 

Persian Philosophy ; sae Philosophy, Per- 
sian. 

Persistence, in Time, complete Aspect of, t. 
553, p. 396 ; Table 39, do., p. 397. 

Persistent Bemaixders, = Ghosts or sur- 
viving Films ; of Men, Ideas, Things, c. 3, 
t. 434, p. 308. 

Person ; see Point. 

Personality, developed in the Members, 
only true basis of Society — Ferrier, a. 
46, t. 204, p. 169 ; The Absolute, t. 422, p. 
295. 

Persons, Scheme of Arrangement of, t. 310, 
p. 223 ; t. 311, 312, p. 224. 

Perspective, t. 1088, p. 624. 

Pessimism, will yield to the Pessimoid, t. 
412, pp. 283, 289. 

" Phalanxes"' — Fourier; Palaces, the Homes 
of the People, t. 931, p. 556. 

Pharos, -within the Tholus, c. 5, t. 453, p. 
326. 

Phases ; see Aspects. 
* Phenomena, obscure the Typical Plan of 
Creation, t. 494, p. 354 ; Analogue of, 
Square, t. 588, p. 417; Diagram No. 26, do., 
p. 418 ; and Noumena, Oppositeness of, t. 
756, p. 4S2. 

Phenomenality, Matteroid and Mentoid, a. 
4, t, 267, p. 199. 

Phenomenismus, Objective and naturoid per- 
ception of things and facts, c. 1, t. 93, p. 
55 ; = Phenomenology where Hegel began, 
do. ; blended with " Nature," do., p. 56 ; 
account of by Chalybatis, do. 

Phenomenology ; see Phenomenismus. 

Philosopher's Etoxe, Introduction, p. 
xxxiii. 

" Philosophie Positive," the Fundamental 
Elaboration of Comte, t. 36, p. 21. 

Philosophies, Consideration of, not exhaust- 
ive, c. 2, t. 93, p. 56. 

Philosophoid, Distribution of Society, gen- 
eralized, discursive, Comte's, t. 46, p. 29. 

Philosophy, of Common Sense ; see Common 
Sense Philosophy ; Practical ; see Practical 
Philosophy ; designated and contrasted 
with Echosophy and Practical Philosophy, 
1. 12, p. 9 ; characterized, less exact, c. 1, 
do. ; becomes Exact, do. ; see Sciento-Phil- 
osophy ; derivation of, c. 3, do. ; repeats 
Nature, 1. 13, p. 9 ; see Natural Philos- 
ophy ; goes back of Nature to Substance 



and Cause, do., p. 10 ; = Metaphysics, do. ; 
begins in Unity, ends in Diversity, c. 1, t. 
15, p. 10; Substance and Cause, do. ; see 
Table 1, do. ; in Scale with Science and 
Eeligion, t. 16, p. 11; beginning of uni- 
versal development, do. ; corresponds to 
Mind, t. 18, p. 12 ; Integral, the reconcil- 
iation of Bacon and Descartes, c. 8, 1. 15, p. 
13 see Integralism ; considers the "Whole 
Universe, 1. 18, do. ; alliances of, crossing, 
and direct, with matter and mind, t. 30, p. 
18 ; of History, to result from Social Inte- 
gralism, t. 57, p. 35 ; of Integralism ; see 
Integralism ; Persian, Symbolism of, Light 
and Darkness ; Day and Night, c. 3, t. 93, 
p. 56 ; Egyptian, Symbolism of, Time and 
especially Past Time, whence conservative 
and superstitious, c. 4, do. ; Hebrew, Sym- 
bolism of. Future Time, Prophecy, c. 5, 
do. ; Hindoo ; see Hindoo Philosophy ; 
Chinese, see Chinese Philosophy, etc. ; 
German, based on Kant's "Quality," t. 
109, p. 64, Law of Mental Evolution, contin- 
ued in, t. 106-122, pp. 63-71, Philosophoid 
or Naturoid, not Scientoid, t. 109, p. 65, 
carried over from Naturoid to Scientoid 
Stage, do. ; Kantean, see Kantean Philos- 
ophy ; of History, t. 132, p. 74 ; Eecent 
British— Masson, a. 12, c. 32, t. 136, p. 89; 
all Modern Systems of, from Greek, a; 56, 
t. 204, p. 174 ; see Ferrier ; Pythagorean, 
Atomic, etc., see Pythagoras, Atomists, 
etc. ; condemned by Comte and Lewes, a. 
3, t. 267, p. 197 ; Three Counter-statement?, 
1. Other Things discovered ; 2. Negative 
Eesults obtained ; 3. The Absolute no more 
unintelligible than any other Abstract Term, 
a. 4, t. 267, p. 197 ; Mental, Vander Wey.le, 
t. 335, p. 239 ; Unismal, t, 439, p. 312 ; 
11 First," " Second," " Third,"— Comte, 
not same as " Objective Method," etc., t. 
449, p. 317 ; t. 450, do. ; explained, do., p. 
318; see "First," "Second," and "Third" 
Philosophy; of Hoene Wronski, stated, 
c. 6, t, 448, p. 320 ; the New, includes all 
others, and is yet itself new, t. 464, p. 335 ; 
" an Absolute Science," etc., E. L. & A. L. 
Frothingham, t. 466, p. 336 ; suggestive 
criticism of, t. 467, do. ; Proper ; see Na- 
turo-Metaphysic ; has functionated between 
Something and Nothing, t. 742, p. 478 ; 
heretofore as the Woman apart from the 
Man ; not, therefore, fruitful ; will be im- 
pregnated by Science, t. 748, p. 480 ; and 
Science brought under the Operation of 






1»I« 



Law, specifically, t. S> 
= Cosmos, U 995, 996, p. 530; t. 1001, p. 

. Form, t. 
II Absolu - B 

Two Grand Oppoc of, a. 

Phonetic Alphabet ; see Universal Alpha- 

• 
Phonetic Teaches©, as illu- f Radical 

.340 ; 
:. do. 

rvpared to under- 

^:udcnts of, may understand in 
i ue meaning of the Letter-Sounds, t, 

Phonography, Pitman's, illustrates Point- 
17; Diagram No. 34, do., 
phy. 
Phrenologi' .e, of the Grand 

Man - are the eonfl: tmgG Jta and 

: ines, to be reconciled, t. 73, p. 42 ; 
not equal in rank, t. 74, p. 43. 
Phrenology, a branch of Monanthropo 1 . 
. c. 4, do.. 
Ordinary and 

the Ordinary, ernpiri. 

logical, adds a 
William Ham- 
ilton"- L, 562, 
a real Mental G of Head and 
at the opposite end of the 
Sub; :. 966, p. 

Physical Geography, completion of, t. 4C2, 

Thtsics. place of in scale, Table 15, (Fun- 
damental Exposition), : Prop- 
ter — Henry, t. 
compared with Chemistry, do., j . 
Ana Symbolology, Table ! 

analogues 
of, w ts, Bene 

. from 

Substance, do. 

Phtsiologt. several meanings and inclusions 

of, c i; divided into II 

and Micro-P). .do.; symboliAd by 

I leart and circulation of the Blood, a. 

.tomy, 
An:: t.43, do. ; 

Notation of, t, and Anatomy, 

cont- 

M ; repra 



in Truni . only 

studied compUttljf through 6ocioi 
988, pp. 57o, 574; reiuted to Fiesh and 
Bone, t. 1080, p. • 

PlLLARS, I 

1 mu>*l l'u nooraphy, introduced in Amer- 

. 

One, Cause, 
p. 68; 
Sub .,— Four! 

361 ; of Number-Groups, t. 858, p. 4 
Organization, God, King, Chief^ J 
Leader, "Boss," t. 7 484, 485; 

material, in Soci< 
Pivotal Numbers. - ne of, to 

. Num- 
S; t. 

- 

riVOTAE < >NE — FoU 

1 ivotal Per ox, in Government or 

.-culoid, t. BOB, p. " 
Pivotal Positeh- 1 , in Seriation of Seiento- 
PiiUosophic Universal Principles, t. I 

Tivots, Social, Monarch?, Leaders, etc., t, 

304, p. 880; t. s:: 
''Place of God," for Social Pivots or C 

ernors. t. 811, p. 5 
Placenta, Social, Old Mystical Ground of 

Li 
Tlagues, to fall on the rejectors of the New 

Truth, a. 52, t. 204, p. 173. 
Tlan, of t;:e Book, Introduction, pp. viii, 

xxxii, xxxix ; The Divine, in Visible Crea- 
. type of Doctrinal Adjustme: 

1118, --ructure. 

Pla tilobe, t. 7S2, p. 

p. 599. 
Planetary "World, Measured Series, t, 874, 

Planetary r.voLV-nox, of the Unity of the 

Planetary < >bdeb, of Literature, a. 19, 1. 152, 

p. :. 
Plaxet: see Earth-Bal Space, = Unit 

and Zero, in Natural and Logical Orders, 
I 

mov- 
alogue of Total Cre- 
ation ; its Train or Trail of .nets, 
= Precedence in Time. I : Dia- 
gram No. 45, do., p. 459 ; Analogue of 



BASIC OUTLINE OF UNTVEESOLOGY. 



721 



Skull and its Train of Vertebrae, t. 671, do. ; 
see Globe ;— Fourier, t. 802, p. 500. 

Planets, illustration of Members of Society, 
t. 310, p. 224 ; t. 312, do. ; Analogues of 
Objects or Things generally, and of 
Numeral Integers, t. 673, p. 459; see 
World(s.) 

Planoids, Concentric, t. 637, p. 447. 

Plans of Structure, of Animals — Agassiz, 
t. 630, p. 442 ; Uuiversological, t. 631, p. 
443 ; see Typical Plans. 

Pla>mal Form, Diagram No. 43, Fig. 3, t. 
776, p. 492 ; t. 7S4, p. 494 ; Diagrams Nos. 
51, 52, pp. 495, 497. 

Platform s), t. 890, p. 536; mechanizing; 
see Octave. 

Plato, his meaning of Spiritualism, as against 
Comte, a. 3, t. 36, p. 21 ; prefigured Swed- 
enborg, t. 91, p. 55 ; Table 1, c. 1, t. 226, p. 
163 ; his doctrine of Ideas, raises Thought 
above Sensation, a. 45, t. 204, p. 169 ; drift 
towards Philosophy, a. 56, do., p. 174; and 
Swedenborg, Intuition of Pure Forms or 
Ideas, t. 321, p. 227 ; his idea of Man and 
"Woman as Hemispheres, t. 322, p. 228 ; his 
Dialectic, t. 330, p. 236 ; t. 744, p. 478 ; t. 
1055, p. 615. 

Platonists, Constructive Idealists — Masson, 
a. 5, t. 366, p. 265. 

Play, and Labor, alluded to, a. 3, t. 42, p. 25. 

Plenal Form, the Morphic Nothing (Eeal 
Something), t. 802, p. 500 ; c. 1, do., p. 
501 ; Antithesis of, t. 814, p. 509 ; t. 802, p. 
500 ; t. 814, 815, p. 509 ; Table 45, do., p. 
510. 

Plenum, and Vacuum, Positive and Negative, 
t. 716, p. 469 ; Diagram No. 46, do., p. 
470; t. 801, p. 500. 

Pluralism, related to the Number Two, t. 
202, p. 141 ; t. 209, p. 149 ; and Singulism, 
relation between, t. 764, p. 486 ; see Sin- 
gulism. 

Plurality, procedure to, from One, pro- 
gressive, developing, t. 129, p. 73 ; social 
diffusive, liberating, etc., t. 131, do. ; and 
Singleness, Analogues of Two and One, t. 
701, p. 465 ; of Points or Dots, in Aggre- 
gations ; of Individual Things or Persons ; 
Misses in Society, etc., t. 842, p. 519. 

Pluralizable Objects, Concrete Form, t. 
507, p. 362. 

Pluraliza- le Substantives, t. 692, p. 463 ; 
t. 701, p. 465 ; Singular and Plural, do. 

Plcraloid, c. 1, t. 15, and Table 1, p. 11 ; 
Table 3, t, 27, p. 17. 



Plural Number, Comparological, (groupial, 
etc.), t. 842, p. 519. 

Plus, Minus, Equation, illustration from, In- 
troduction, p. xiv ; as Clefs, defined, t. 240, 
p. 186 ; M, N, Ng, t. 570, p. 404 ; Diagram 
No. 20, do., Diagram No. 21, p. 405 ; = 
Fluidity, t. 678, p. 460 ; different levels, t. 
679, do. ; Place of, in Numerismus, Table 
42, t. 6S3, p. 461. 

Pneuma, Greek for Spirit, t. 396, p. 280. 

Pneumatismus, Distribution of; Heavens, 
Purgatory, Hells, t. 300, p. 217 ; (the Spirit- 
World), Stories (Etages) of, t. 404, p. 283 ; 
of the Body, the Lungs, c. 3, t. 453, p. 
324. 

Pneumato- Anthropology, a branch of Pneu- 
matology, t. 39, p. 22. 

Pneoiato-Cosmology, a branch of Pneumat- 
ology, t. 39, p. 22. 

Pneumatological Form, Ghostly, Semi-real, 
t. 613, p. 433 ; Celestial, Infernal, do. ; see 
Sphere. 

Pneumatology, Science of Spirit and the 
Spirit-World, repeats whole outer Universe, 
c. 4, t. 9, p. 7 ; t. 38, p. 22 ; Table 7, (Typical 
Table), t. 40, p. 23 ; requires Pre-clef, t. 252, 
p. 207 ; distributed; Heavens, Hells, World 
of Spirits; Inferno, Purgatorio, Paradiso — 
Swedenborg, Dante, Carlyle, t. 286, p. 210 ; 
t. 294, p. 215 ; Cosmology and Anthropol- 
ogy, Order of, t. 298, p. 217; (Aerial), 
echoes to Meteorology, Table 17, t. 339, p. 
241 ; repeats the Psychological Differ- 
ence, Table 20, t. 355, p. 250 ; lower 
than Anthropology, c. 1, t. 434, p. C07 ; 
echoes to Mysticism, t. 469, p. 338 ; Table 
34, do. 

Poe, Edgar A., his doctrine of " Consistency," 
p. xxxii ; denies Axioms, along with Mill, 
a. 55. t. 204, p. 173 ; on the Primitive Ee- 
pnlsion, (Note), t. 622, p. 439. 

Poetry, Measured Series — Fourier, t. 70S, p. 
468. 

Poest, the, representative of Substance, a. 8, 
c. 32, 1. 136, p. 86 ; resolves into Lines, do. ; 
Point, and Unit ; Line and Duad ; Number 
and Form, Analogy of, a. 26, t. 204, p. 158 ; 
and Thing, Entity, Sensation, and Thought, 
Thought-line, Eelation, Comparison, a. 37, 
do., p. 165 ; a. 38, do., p. 166 ; how de- 
pendent on Line, do. ; scientifically sub- 
ordinate, do. ; and Line, Analogues of the 
two Kinds of Truths, do. ; a. 44, do., p. 
168 ; can only diffuse into Being tbroucrh 
Lines, a. 47, do., p. 170 ; = Unit = Thing, 



722 



DIGESTED INDEX OF THE 



•like, eei 
do. ; Qeometrioul, definition of, a " Sense- 
leas Abstraction," a. SI, t.867,p.810; 
Thin, the Form Analogue of the Numeric. .1 
; Thick, of Object, do., 

of Spirit of t »nc, i. 
do. ; mil Line, belong to EleincntismUB of 

Fori,,. i; Type of Position, t. 

<"., do. ; t. 641, ]>. 

Kiit of Soundness, t. 646, p. 890; 

with Expansion allowed to it, t. 547, do.; 

Qlobule, Face of, etc., do.; Analogue of 

. p. 891; and Surrounding 

Blank Space, = Something and Nothing, t. 
661, p. 888 ; potiied as Centre, do. ; con- 
ceivable, in a sense, as Stationary, Second 
Dot, t. 556, p. 395; occupies Space 
and Time, how, do. ; see Contradictions ; 
Single, Analogue of Duration, t. 558, p. 396; 
Immobility of, generates idea of Motion, t. 

p. 397 ; and Line, the Elementismns 
of Form, t. 5S7, p. 417 ; t. 593, p. 419 ; 
-Form, Analyzed, t. 600-609, pp. 424- 
43 J; Diagrams Nos. 32, 33, 34, 35, 3S, 39, 
do. ; involves Lines, t. 603, p. 425 ; inter- 
posed in thought between Lines, do., p. 
426; see Punctate Form ; Puuctuation; 
Line and Angle = One, Two, Three, 
how, t. sio, p. 510; and Globe, both Ana- 
logues of Thing, Unit, Atom, Monad, Per- 
son, Individual, "World, Universe, relation 
of to eacb other, t. 817-842, pp. 511-519; 
Natural Hieroglyph of Primitive Atom, t. 
S22, p. 513 ; Diagram No. 53 ; Theoretically 
a Circle, t. 823, p. 514 ; Point within Point, 
t. 825, do. ; Analogue of Atom, do. ; Dia- 
gram No. 54, p. 515; Standpoint of Ob- 
server, t. B27, do. ; Selfhood, Ego, Soul, 
Unit of Spiritual Being, do., t. 829, p. 515; 
and Unit, joint Analogues of Universe, 
World, Man, Cell, t. 839, p. 518 ; and Line, 
in constitution of Numbers, t. 851-S62, pp. 
682-624; Diagram No. 58, p. 524; Ana- 

of Unit, Unism, etc., t. S75, p. 530; 
t. 878, p. 531 ; Connected with Curve, do., 
t. 879, do. ; an 1 Head, t. s<2, p. 688 ; dis- 
tinctijfad in Progresaion = Head, t.895, p. 
687 ; Diagram No. 62, do., p. 538 ; as First 

r of Rotundity, t. 816, p. 547; = Po- 
sition; Pur< Thins ; Tlumjlwf =s TlunVinij, 
p. 667; Individuality, Organ of, do. ; 
Two-Points. Three-Points, in connection 
with Phrenology; Poeition, Distance, Situ- 
ation, t. 888 -984, pi - ; Lins, Sur- 
face, and Solid, t. 937, p. 559 ; Entieal, 



Monocremutie, t. 848, p. 660 J resumed, t 
p. 688, etc.; as Head* of Form, and their 
Trails, t. 953, 864, p. 664; Diagram N 

do.; s Entity, Ontology, t. LOOS, p. 
Minim Of Bound Form, t. 1 7 ; tho 

Atom of Form, do., c. 1, do. ; Every One 

a Universal Centre, e. 3, t. 1018, p. 681 ; t. 
1027, p. 593 ; Scientio Atom of Form, t. 
1007, p. 687; Cuboid, c. 1, p. 538; see 
Single Fixed Point. 

Points, Two; see Two-Points; (The Punct- 
iamus), Analogue ofSubatanoo and of Sen- 
sation, t. 399, ]>. 881 ; are they derived from 
Lines? do.; and Lines, are they recipro- 
cally derived from each other? do.; least 
Element of Fact or Experience, t. 401, p. 
232 ; Monocrematic, t. 402, do. ; represent 
Persons (atdeatln, t. 404, p. 283 ; ghostd of, 
as Ideas in Mind, t. 405, do. 

Polar Antagonism of Prime Elements, as 
held by Heraclitus, a. 81, t. 804, p. 
definition and formula, t. 225, p. 101 ; t. 
252, p. 191 ; of Something and Nothing; 
Po.-dtive and Negative; Yea and Nay; 
Actual Existence so compounded, a. 12. t. 
267, p. 203 ; of Logic and Actuality, a. 13, 
do. ; see Antithetical Reflexion. 

Polar Inversion ; see Inversion. 

Polar Oppi siteness of Primitive States and 
ultimate Elaborations, t. 8S3, p. 533 ; t. 884, 
do. 

Polarity, Electrical, Scientic, Masculoid, t. 
802, p. 501. 

Politi' al Economy, t. 976, p. 572; c. 1, t. 
. p. 581. 

Politique Positive, + La Morale = Anthro- 
pology— Comte, t. 86, p, 80. 

Folygamy, mention of, t. 326, p. 231. 

Polytheism, Fetishism, Monotheism — Comtc, 
Sub li visional, t. 351', p. 247. 

Pcpe, the, claims only a provisional office, c. 
1, t. 75, p. 43. 

Porousness, t. 652, p. 458. 

Pos.ta-Ni gatism, of Universal Being, t. 805, 
p. 604. 

Posit ings, Principles, t. 791, p. 498. 

Position, represented by Point, t. 539, p. 
386 ; Table No. 86, do. ; t, 640, do. ; t. 641, 
p. 887; Table No. 87, t. 645, p. 888; One 
Point, t. 919, p. 550; Diagram No. 69, t. 
923, p. 551 ; = Point, t. 932, p. 557 ; and 
Negation; sec Positive and Negative. 

Positive, and Negative, equival< Die- 

thing and Nothing, t. 868, p. 194; Sid 
Space, t. 716, p. 469 ; Diagram No. 46, do., 



BASIC OUTLINE OF UNIVERSOLOGT. 



723 



p. 470 ; The, how fundamental, t. 742, p. 
478 ; Subtranscendental view, t. 745, p. 
479; Feminine set of Principles, t. 743, 
do. ; see Something and Nothing. 

Positive Degree, of Adjective, Naturismal, 
t. 551, 554, pp. 892, 394. 

Positive Discoveby, of the Science of the 
Universe, what it will effect, t. 1123, p. 638. 

Positive Industry, Logic, Morals — Comte, t. 
445, p. 315. 

Positive Numbers and Zero, Parts of a 
larger Whole, t. 712, p. 468 ; Unism, Du- 
ism, and Trinism of, t. 713, p. 469. 

" Positive Philosophy ;" see Philosophic 
Positive— Comte, t. 35, 36, p.,20 ; t. 998, p. 
5S1. 

Positive Politics — Comte ; see Politique 
Positive, c. 1, t. 993, p. 581 ; t. 999, p. 
582. 

"Positive Religion" — Comte, t. 36, p. 20. 

Positive Science = Anthropism, t. 995, 996, 
p. 580. 

Positives, and Negatives, Two of each, Bi- 
Compound Kelation, t. 802, pp. 500, 501 ; 
Fourfold Discrimination, t. 805, p. 504; 
see Sciento-, and Naturo-, t. 806, p. 504 ; t. 
811, p. 508 ; t, 1022, p. 594. 

Positivism, = Philosophy and " Religion" 
of Auguste Comte, discriminated from 
Echosophy, c. 2, 3, 1. 12, p. 9 ; see Comte ; 
t. 35, p. 20 ; compared with Universology, 
Table 7, (Typical Table), t. 40, p. 23 ; and 
Negativism, interchange of, t. 329, p. 235 ; 
and Metaphysics, relation of, t. 444, p. 314 ; 
the "Religion of Humanity," t. 445, p. 315 ; 
and Negativism, the boast of Science ; yet 
in a Domain of Pure Nothings, t. 811, p. 
508 ; Claim of, to all that becomes known 
considered, a. 6, t. 998, 999, p. 584. 

Positivist Distribution, t. 303, p. 219. 

Positivists ; see Positivism ; they denounce 
The Absolute a. 3, t. 267, p. 196; see 
Lewes ; Counterstatements to their Criti- 
cism on Philosophy, a. 4, do., p. 197 ; In- 
complete, a. 5, t. 998, 999, p. 583 ; Views 
of Church Priesthood and Metaphysicians, 
do. 

Possibility, of Error, that there is none not 
affirmed, t. 1115, p. 634. 

Postebity ; see Descendants. 

Postnatal, and antenatal Life, relations of, 
t. 705, p. 466. 

Postulate ; see Ultimate Postulate. 

Postubes, of the Body, Analogue of Morals, 
t. 433, p. 322. 



Potency, Intellectual, reflecting on Content 
of the Mind, t. 421, p. 295. 

Powell, Compatibility of Temperaments and 
Scientific Propagation of the Pace, t. 391, 
p. 277. 

Poweb; see Force; Powers, Mathematical, 
t. 623, p. 439 ; of the New Ideas irresist- 
ible, t. 1123, p. 638 ; see Action. 

Powees, Square, Cube, etc., t. 277, p. 202 ; 
in Form and Number, t. 587, p. 416 ; t. 
588, p. 417 ; in an analogical Sense, t. 914, 
p. 547 ; t. 915, p. 548 ; Diagram No. 67, do. ; 
Second, and Third, of Twelve, t. 1028, p. 
599. 

Pbactical Analysis, of Elementary Sounds a 
difficult gymnastic, t. 484, 435, pp. 345, 
346 ; c. 1, t, 484, p. 346. 

Practical Liee, Two Grand Opposite Doc- 
trines in, a. 1, 2, c. 1, t. 1119, pp. 636, 
637. 

Pbactical Philosophy, defined, 1. 10, p. 8 ; 
allied with Art, 1. 13, p. 9 ; larger than Art, 
what it relates to, 1. 15, p. 10 ; see Table 1, 
do., p. 11. 

" Pbactical Spiritualists," c. 1, t. 453, p. 
322. 

Prayer, The* utterance of the Soul's desire, 
t. 23, p. 15 ; Instituted or Habitual, (In- 
fantoid), will less predominate in the Fu- 
ture,; Substitutes for, in the Adult Age, c. 
1, t. 457, p. 310 ; Modification of this State- 
ment, c. 2, do., p. 311 ; what it is ; Aspi- 
ration for Identification with the Divine, t. 
581, p. 411. 

Preclefs, t. 277, 278, p. 202 ; c. 1, t. 278, p. 
204 ; explained, t. 289-291, p. 213 ; t. 293, 
294, p. 215; single Parenthesis-Mark, t. 
299, p. 217. 

Predominance ; see Mere Predominance. 

Pregnancy, (Grossesse), what, c. 23, t. 503, p. 
366. 

Premises, Major and Minor, Table 15, (Fun- 
damental Exposition), t. 278, p. 204 ; Se- 
quence and Conclusion, t. 579, p. 410 ; t. 
587, p. 416 ; t. 590, p. 419 ; t. 593, do. 

Preponderance, of Life over Death, what 
Nature is striving to attain to, c 1, t. 434, 
p. 307 : of Intellectual over Inspirational 
Truth, t. 1117, p. 635 ; of Logicism over 
Arbitrism, do. 

Preposition, the, word of Relation, ultimate 
realm of Transcendentalism, a. 20, t. 267, 
p. 209. 

Prepositional Relvtions, domain of, t. 4S8, 

p. 3: 9. 






DR.: x to tii:: 



Pbefiu-; me men such bj OSgao 

difflooltv of, 

1 . 1>. vi, i.\, \. 

Yi>uul, = Adjectives, t. 
5">I 

vtive Representation ; seo IleuJ 
■0 

pheej dm la oartain ; seo 

; the distinctive characteristic of 

p. 171 ; of Science, 

c. 10, t. 4 1 ; not yet perfect, iu 

ct to times and BOaaona, t. 1124, p. 

Priest, Pivot in Society, (the Church), t. 762, 

p. 486. 
Priesthood, depositary of the cultus of the 

Church, t. 23, p. 15. 
Prima ( mvta. t. 775, p. 492 ; see First Heads. 
Primalismts, of Form, = " The Great Deep, 1 ' 

7, p. -447. 
Primai.s ; Bee Origins, 
Primary Distributions, and Secondary, 

Antitheaia between, c. 22, t. 503, p. I 
Prime, of Woman, Expanaive Age (French 

Oros$et$e) f Space, e. 23, t. 503, p. 366. 
Prime Elements ; see Inezpagnability of. 
Primism, governs in Naturismus, t. 766, p. 

4~7 : Bee Unism. 
Primitive ("ell, of All Organization, t. _ 

p. 146; of Society as an Organisms, t. 

971, p. 571. 
Primitive ' )r/TLAY ; see Outlay; of Skeleton, 

t. 957, p. 666; of Vertebra] Column, t. 958, 

do.; Diagram No. 72, do. 
Primitive Synthesis— Comte, c. 7, t. 136, p. 

• • . 
Primitive Trace, Embryonic, t. 881, p. 502; 

Diagram No. 60, do. 
Primitive Type, of Construction of Human 
oismoa, and of Universe, t. 834, p. 

Trimo- ; Bee Proto-. 

Primordial Principles, t. 744, p. 479 ; in- 

expngnably unite. 1, t. 760, p. 481. 
Prince Off Peace, t. 1048, p. 610. 
"Principvl Elaboration" — Comte, t. 466, 

P- 
Principle, of Freedom, Divergent Individu- 
ality, t. 69, p. 88 : of Order, Convergent In- 
dividnalil Bigher Bocial — Fourier; 

iona] and Industrial Attraction, t. •'■}, 

omprehensive and Ramify- 

ing, t. 70, }«. 4 2 ; ('•>!: • t. 807, p. 

: of Order, Convergent Individuality, 



i, p. 220 ; The, at Borne, Dominant, 

otherwise Sub 

dominance of, t. 524, p. 88 
■unto/, - Unism; The Governing 
Illative), = Duisra ; 77« Integrating 

uhlli: 

or AiminuMLNT, t. 1086, p. 804; in Human 

Body, i. ; t. 1042, j . 

respect to the Teeth, t. 1046, <1<>. 
Principles, are foundations, c. 4, t. 15, p. \\ ; 
Signified by representative mimes, c. 1, t. 

40, p. 24 ; Abatraot, denoted by the termin- 
ation -ism, c. 4, t. 43, p. 27 ; Fourier's 
Matter, Mathematics, Spirit, not so, t. 17<>, 
p. 123 ; must be aonght lor in the Neutral, 
Mathematical! Domain, t. 17*), 177; p. 127; 
t. 194, p. 184; properlj Factors, do.; tho 
Primordial, Three in Number; all math- 
ematical ; in a sense One, t. lit."), p. 
Trinity in Unity of Theology, t. 196, do.; 
recognised empirically, t. 197, p. 136 ; 
half discovered, t. 198, do.; not demon- 
strated and shown to rest on Inherent Ne- 
cessity, do. ; and Facts, defined by Hickok. 
a. 1-9, pp. 136-142; Ultimate Truth- 
conditioned by I'ouer, condition Power, 
a. 5, p. 137; rational grounds for connection 
of, with Mathematics furnished by Comte, 
t. 200, do. ; none heretofore for the belief 
that they are 77<r<<, t. 199, do.; Number of, 
Prhnordially Three, demonstrate!, t. 201, 
p. 139 ; Etymology of, Prima Capita. '. 
IIeaus, do.; Thinking \Yorld wiU paaa 
from its infancy at this point, do., p. 140 ; 
of two Kinds, 1. Transcendental, Absolute, 
Rational, Abstract, Analytical, Unism and 
Duism ; 2. Generalizing, Ag g reg a t i ve, Con* 
crete, Synstatic, Trcism and Triuism, c. 1, 
t. 203, p. 14") ; the Three Fundamental, 
Unism, Dcism, and Trinism, how d< 
formally sta/.J, t. £ pp. 143-148; 

Clefs of, t. 24"), p. 187 ; Elementary, of all Be- 
ing, do. ; Abstract, and Domains, Concrete, 
Analogical Repetition of each by each, a. 
24, t. 267, p. 213 ; of Science and Nature 
blended in Art, t. 514, p. 874 : t. 

. Ends of Base-line, at Corners of 
ficc, t. 589, p. 418; reinforced by collating 
them, t. 646, p. 452; or origin of, repress 
by the Foetus, t. 705, p. 466; of Speculative 
Philosophy, c. 1, t. 736, p. 47". ; Feminoid 
or Natnroid Set of, 1 ; 0, derived from 
uloid or Seientoid Set, 1 ; 2, t. 747, 
p. 480; illustrated by tho Cut-up of 
the Egg, t. 775, p. 492; Heads do. of All 



BASIC OUTLINE OF UNIVEE30LOGY. 



725 



Being, t. 791, p. 498 ; Ground-, do. ; Pri- 
mate, Origins, and Sequences, or Effects ; 
above and below, respectively, illustrated 
by Head-Forms and Trails, t. 953-956 ; pp. 
564, 565 ; Diagram No. 71, p. 564 ; and 
Principiates — Swedenborg, t. 959, 960, p. 
567 ; shown by Head, Foetus, etc., t. 975, 
p. 572 ; All contained in any Least Thing, 
c. 3, t. 1012, p. 591 ; discriminated from 
Laws, t. 1013, do. ; Ultimate, what, c. 4, 
do. ; bow extracted, c. 6, do., p. 593 ; c. 11, 
do., p. 595 ; see Abstract Principles ; Uni- 
versal Principles ; Comtean ; Kantean ; 
Sciento-Philosophic. 

Problem of Presentation, illustration of the 
learned ants, Introduction, p. vi ; do. p. 
vii. 

Procedure, Logical, of Pure Thought, and 
Actual, of Creation identical, t. 835, p. 517. 

Production, and Ee-production, t. 988, p. 
576. 

Prognostic, of the nature of the book — 
Boyle, Introduction, p. xxxv. 

Progress, the Development of Order, — 
Comte, t. 53, p. 33; how, do.; Mental, fear of 
coming to an end of, futile, t. 178-189, pp. 
127-133; = Succession, t. 559, p. 397; Sub- 
ordination of, to Order, — Comte ; Principles 
of, will be the Objective of Faith, o. 10, t. 
998, 999, p. 587 ; Inductive and Deductive ; 
see Induction and Deduction. 

Progressed Simples, — Mapes, t. 318, p. 227. 

Progression, t. 129, p. 73 ; Orderly, from 
the Intellect, t. 302, p. 219 ; through Time, 
t. 558, p. 396 ; Spiritual, type of the Spirit, 
t. 637, p. 447 ; see Pathway. 

Projection, repeats Arbitrismology, Table 
19, t. 352, p. 249. 

Prolification, of Nature ; Products and Art- 
Works, t. 400, p. 282. 

Prolongation of Life, Prophecy of, Intro- 
duction, p. xxx vii. 

Propagation, Scientific of the Eace — Powell, 
t. 391, p. 277. 

Properties of Matter, Somatology, — Henry, 
t. 392, p. 277. 

Prophecy, the Scientific, = Prevision, a. 48, 
t. 204, p. 171 ; that of Christ, of a New and 
Higher Doctrine to come after, do. ; of the 
Abolition of Mystery, a. 49, do. ; harmony 
in, by Christians, Infidels, and Heathen, c. 
7-9, t. 430, pp. 302-304; defence of, against 
scientific Scepticism, c. 10, do., p. 304 ; 
Analysis of, and true Mode of criticising, 
do., t. 432, p. 305. 



Proportion, or the Eule of Three, Pivotal 
" Eule " of Arithmetic, t. 249, p. 189 ; and 
Adjustment Sole Ground of Difference, t. 
412, p. 288. 

Proposition, in Logic, t. 594, p. 420. 

Prose, Free Series — Fourier, t. 703, p. 463. 

Frotension, Forthstretching, of Time, t. 558, 
pp. 396, 397. 

Protestantism, contrasted with Catholicism, 
t. 129, p. 73 ; Masculoid, allied with Ea- 
tionalism and Scepticism, c. 9, 1. 136, p. 
77 ; Analogue of Provisional or Milk Teeth, 
c. 21, do., p. 80 ; must adopt Universolog- 
ical Exposition, c. 9, t. 430, p. 303 ; the 
Great Eeligious Divergency, do. ; and Cath- 
olicism, Eeconciliation of, Pantarchally, c. 
6-7, t. 448, p. 321 ; Divergent Isolation of 
Individual Centres in, t. 1123, p. 639. 

Proto-Christianism, Feminoid, tends to Uni- 
ty, but produces Schism, c. 8, t. 130, p. 77 ; 
expands toProto-Eeligionism, do.; toProto- 
Societismus, c. 42, do., p. 87 ; a Provisional 
Dispensation, a. 49, t. 204, p. 171. 

Proto-plasma, Oken, a. 17, c. 32, 1. 136, p. 
91 ; a. 21, 22, do. 

Proto-Eeligionism ; see Proto-Christianism ; 
tends to Unity, but produces Schism, c. 8, 
t. 136, p. 77 ; pre-eminently represented by 
Old Catholic Church; less so, by all the 
Sects, and by the whole corresponding- So- 
cial Development, c. 20, t. 136, p. 80. 

Peoto-Eeligious Dispensation, had its own 
Intellectual Phase, c. 36, t. 136, p. 85; be- 
comes Deuto-Societismus, c. 42, do., p. 87. 

Proto-Societismus, defined, c. 42, t. 136, p. 
87 ; Notation of, t. 302, p. 218 ; = All The 
Past, t, 434, p. 306. 

Providence, Order of, t. 667, p. 458 ; repre- 
sented by the Ordinal Numbers, t. 669, 
do. 

Prudence, of the Aged, a. 11, t. 998, 999, p. 
587. 

Pseud-Idea, of The Absolute, t. 745, p. 
479. 

Pseudo-, not applicable to Swedenborg or 
Harris in a bad sense, c. 26, t. 503, p. 368. 

Pstche, Greek for Soul, t. 396, p. 280. 

Psychological Conception, of Philosophy, 
enlarged, t. 427, p. 289 ; restatement of, t. 
433, p. 306 ; t. 435, p. 308. 

Psychological Difference, a. 12, c. 32, t. 
136, p. 89 ; The, a branch of Speculology, 
t. 354, p. 250 ; Masson, a. 1-4-8, do., pp. 
252-256 ; repeats Pneumatology, Table 20, 
t. 355, do. 






Die i INDEX TO THE 



Pbyoho Neurology— Boohanan, t. 944, p. 
Pii i boi tar, " Menl in and 

derh . :. 5, ].. B ; B branch of 

Biology, c. 8, t. 4", p, | 

. 
p. 571 ; represented in Bud •/ Body, 
t. 975, p. 572; related to Brain end Nerve, 
' ; uiiJ Biology, t. 1096, p. 

rsYcu.'Mi.iKY— Bnohanan, t. 944, p. 560. 
Pubsbtt, Begetting, Birth, Puberty, c. 4, 
t. 44 

1'i.k, and the Telegraph, Introduction, p. 
x\xi. 

Pill. = Deductive or Reflective Method, t. 
Ol'2, p. 4"s ; Attraction, Contrepetition, do. ; 
in Mathematics, t. 628, p. 489 ; t. 624, p. 
4-10. 

PmrOTA-LnnEATE Form; see Linea-Punctate. 

Pinctatk (Pnnctiamal) Form; seo Point- 
Form; heretofore subordinate; Tuucta- 
tion; Phonography; Leigh's Annotation 
of Statistics, t. 604-607, pp. 426-429; Dia- 
gram* Nob. 84, 35, pp. 427, 428 ; seePuncto- 
jio Form. 

Punctatiox, is to Sensation xchat Lineation is 
to Thought, t. 401, p. 282; Punctuation, 
Diagram No. 69, t. 923, p. 551. 

Punctism, one of the Elements of Form, e. 5, 

Pi nctismis, of Elementismus of Language, 
; Diagram No. GS, t. 9 
: of Form generally, t. 918, do. ; Sub- 
divisions of: Position, Distance, Situation, 
t. 919, p. 550; Diagram No. 69, t. 928, p. 
551 ; of Form, t. 926, p. 554; see Points. 
Puxcto-Pasic Form, Mineroid, t. 6>7, pp. 

429, 480; Diagrams Nos. 36, 37, p. 430. 
Ti n-ctfation, of Clefs, t. 282, p. 206 ; as 
illustrative of Punctate Forms, t. 604, p. 
426 ; Diagram No. 69, t. 923, p. 551. 
PutfUTUM Yit.£. Point of Life in Body at top 
of Neck, (Medulla Oblongata) ; = Decus- 
aation-Point of Nerves, t. 454, p. 325. 
Punishment of Pin, affirmed and denied, 

t. 1120, p. 687. 

Pun Ikf.ali-m. a. 3, t. 354, p. 252 ; a branch 

■ True Coemioal Conception, t. 35*, p. 

to Uranologv, Table 22, do.; 

Table 29, t. 394, p. 279 ; t. 

p. 808; Anne of. James, t. 365, p. 260 ; 

defined,— Masson, a. 6, t. 366, p. 265. 



Pun 1'or.M ; M'C Plural Form. 

I'n:i. NonmiM, the Domain of Science, t. 
Ml, p. 508. 

>rm, t. 808 

Pvkuatouy, Notation for, t. 800, p. L'lS; tho 
Intermediate World, in Spirit-World, or in 
Mind, t. 405, p. 2S4; cliff i . from 

" World of Spirits"— Swedenbor:/, a. 1, 2, 
do. ; Analogue of, the Pnigational Alimen- 
tary Canal, t. 408, I :. 409, do. ; re- 
presents, in torn, the Whole, t. 412, p. 288; 
Vestibule of the Spirit- World, t. 4; 
292. 

Pus, = Matter, c. 7, t. 143, p. 103. 

Pusn, the Primitive, — Anticipatory Method, 
t. 6-J2, p. 438 ; Peprojection = Construc- 
tive Method, do. ; Repulsion, Centrifnga- 
tion, do.; in Mathematics, t. 628, p. 439 
t. 624, p. 440. 

Pyramid, of the Sciences, — Cotnte, t. 451, p 
319 ; Analogues of, with Parts of the Body, 
t. 452, do.; see Comtc; Equilateral, by 
Tendency to Fquatiox, t. 5."7, p. 385 ; Dia 
{.'rain No. 16, do. ; Simplest rectilinear 
solid, t. 533, p. 886 ; t. 540, p. 387. 

Pyramidism ; see Bolidism, 

Pythagoras, Introduction, p. xxiv ; his an- 
swers to questions, do., p. xxxiii ; prophesied 
Univeraology, t. 91, p. 55; his doctrine re- 
discovered, in Unism, Daiam, andTrinism, 
a. 1, t.204, p. 146 ; full account of Lis Phil- 
osophy of Numbers, — Ferrier, a. 11-26, t. 
204, pp. 150-157 ; Number the essence of 
all things, a. 12-1^, do., pp. 150-158; = 
Law, Order, Form, Harmony, a. 13, do.; a 
truer Universal than Sensible things, a. 15, 
do., p. 151 ; allied with Truth for All, not 
merely Truth for Some, a. 16, do., p. 
an object of Pure Thought, a. 17, do., p 
153; the true Universal, a. 18, do., do. 
Plato on doctrine of, a. 20, do., do. 
Peras, Tho Limiting or Limit — Dniam 
and Apeiron, The Unlimited — Unism, do. 
Mnnaf — Unismal, Aoristos Duns — Dn 
a. 23, do., p. 165 ; application of doctrine 
of, to Geometry, generation of forms — Fer- 
rier, a. 26, do., p. 157 ; hie Philosophy tho 
fundamental one, a. 29, do., p. 159 ; repre- 
sentative name. Table 1. c. 1, t. 226, p. 163; 
his idea of Unity and Plurality vindicated, 
— Ferrur, a. 1. 2, t. 267, pp. 195, \\ 

Pythao reax Puilos jpiiy ; see Pythagoras. 



BASIC OUTLINE OF UNIVEESOLOGY. 



727 



Q. 



QUADRATOID3, t. 674, p. 459. 

Quadrature, of Circle, impossible, t. 517, p. 
377. 

Quaker, Catholic, Baptist, and Atheist will 
shake hands with each other, 1. 1111, p. 
602. 

Qualitative, and Quantitative, Development 
of Science, — Spencer, a. 30-34, c. 32, t. 136, 
pp. 94, 95; Qualitative infantoid, a. 30, 
do. ; and Quantitative apply to Naturo- 
Metaphysic and Sciento-Philosophy, do.; 
pregnant extracts on, a. 31, 32, do. ; Uni- 
versological Correction, a. 33, do. 

Quality, Kant's group of categories of, as- 
sumed by the Germans as fundamental, t. 
109, p. 64 ; to Quantity what Substance is 
to Form, do., p. 65 ; more or less intense, 
may be measured, t. Ill, p. 66 ; any in- 
tensity of = Eeality, or Something ; no in- 
tensity of = Negation or Nothing, do. ; see 
Quantity; = Substance, Monosphericity, 
Induction, a. 30, 31, c. 32, 1. 136, p. 95 ; 
and Quantity, Base3 of the whole System 
of Truth, t. 453, p. 392; = Adjective 
Domain, t. 551, p. 392 ; = Number — Swed- 
enborg, c. 1, t. 685, p. 462 ; Kantean, t. 



714, p. 469 ; Transition from, to Quantity, t. 
735, p. 474. 

Quantitative ; see Qualitative ; adultoid, a. 
30, c. 32, t. 136, p. 95. 

Quantity, to Quality what Form is to Sub- 
stance, 1. 109, p. 65 ; group of Categories, 
involved in, allied with Science, do., t. Ill, 
p. 66 ; (see Quality) ; = Form, Comparison, 
Deduction, a. 30, 31, c. 32, t. 136, p. 95 ; not 
true fountain of Exactness, but Spirit of, a. 
34, do. ; and Quality, Bases of the whole 
System of Truth, t. 458, p. 329 ; Transition 
to, from Quality, t. 735, p. 474. 

Quantum, of Extension, = Measure, t. 540, 
p. 336. 

Quartering, t. 1030, p. 623. 

Quarters, of House, Temple, City, etc., t. 
307, 308, p. 222; Four (4) of Body, = 
Kant's 4 Groups of Categories, t. 457, p. 
329 ; c. 7, t. 503, p. 360 ; t. 967, p. 570 ; t. 
972, p. 571 ; Typical Plan of, t. 1037, p. 
604. 

Quasi-e quality, of Zero with Unity, t. 471, p. 
339. 

Question of Doctrine, every, to be recon- 
sidered, 1. 1123, p. 638. 



R. 



Eace, Human, Unity of, will be secured by 
obtention of a fixed Intellectual Unity of 
Conception, t. 1111, p. 632. 

Eacemous Form, t. 842, p. 520. 

Eadiations, Films of Form, t. 613, p. 433 ; 
see "Sphere." 

Eadical Analysis, not characteristic of 
Comte or Kant, t. 458, p. 331; (Ultra), 
Sciento-Philosophic peculiarity, t. 432, p. 
344; = Secondary Analysis, illustrated 
by Phonetics, t. 483, do. ; practically diffi- 
cult, never possible in the Absolute, t. 433, 
p. 345 ; t. 484, do. ; illustrations in Geom- 
etry and Drawing, do.; c. 1, do., p. 346 ; 
true beginning-point of whole Future 
System of Education, do. 

Kamcal Eevolutionaxy Eeconsideration, 
of every Doctrine, the World summoned 
to, t. 1123, p. 638. 



Eadicalism, only dangerous when not radical 

enough, a. 12, t. 998, 999, p. 587. 
Eadh, Analogues of Individuals, t. 637, p. 

447 ; along, Logical and Natural Orders, t. 

659, p. 457 ; see Circle. 
Eadiold Form, crossing the Primalismus, t. 

637, p. 447. 
Eadius, what emblem of, t. 579, 580, p. 410 ; 

t. 582, p. 412 ; Drift outward, Back, and 

Outward, t. 583, p. 413. 
Bank, Dignity, Attainment, in Pathway or 

Progress, t. 895, p. 537; Inhabitant, Temple, 

t. 924, 925, p. 553. 
Eatio; see Proportion, and Equation, the 

broadest Mathematical Generalizations, t. 

240, p. 186 ; Analogy of, with The Concrete, 

do. 
Eational, and Natural Orders, inversion of, 

t. 751, p. 481. 






DIGESTED INDEX OF THE 



Katwnai. 1'nity. of Society, t. 769, v . 

BiTHTKiliTTTfi tl taculoid, tends tir-t to 

.iMii, but . s - tuxoo 

sntififl Bi 

cl ... ' u! " ' ' 

; ud heel- 
ing the Final Order, d 

llaaOQ] Pure, God of, t. 7'/t>, p. 

I Of 1.H.UT, '. 

lor Reaction* 

Reapi.i: '• P> «L 

Bl*rtTW| ht (hrestomalhies) of Alwato, in 
preparation, a. 19, t. 158, p. 124. 

Peal. Spiritual Entities the more so, by that 
the< ■ t 186, p. 87. 

P»ii«M, a branch of the Elaborate or True 
I - «1 Conception, echoes toTeUurofogy, 
, p. 256 ; t. 860, do. ; Tubie 
29, t. 894, p. 279. 

Reality, Kant's Category of, t. Ill, p. 88 j 
- Something, any quantum of Quality, 
do., p. 66; and Negation, distinction be- 
tween at basis of German Trauscendeutal 
Philosophy, tll5, p- OS; One and Zero, 
do.; back of Discrimination, unthinkable, 
except as Aspect, t. 250, p. 1-'.'; dis- 
tinguished from Substance, a 1, t. 258, p. 
192 ; Pure, = The Absolute, a. 3. t. i 
196; or Actuality, contradicts ] 
conciliation, a. 12, L 267, p. 203; (Schem- 
atism), represented by Solid, t, 539, p. 
. Table CO, do.; t. 540, da; Symbolic, 
do., p. 887 ; t. 544, p. 889; Line, Concrete, 
Analogic of, Diagram No. 26, t. 6>6, p. 

Peal Fxistence, in the Outer World, neees- 
Kvolutiou of an exact echo of that of 
light in the Mind, t. 835, p. 517. 
Peal PirESENTATioxTSM, — Peed and Hamil- 
ton ; non-separation of Plea aud object; 
implies Immortality | fiat Man)) in the Body, 
t. 418-416, pp. 289-492 : t. 419, p. 293. 
Real Universe, consists of Types of the 

Ideal, t. 795, p. 499. 
Pe\l Valcb. added to Pure Form = Thing, 
fl Va'ne. 
the, Government by, normal, c. 2, t. 
ranted, Table l, 

c. 1, t. '2Jfi, p. 168 ; vindicated and »V< 

. a. 52, t. 994, p. 178 ; r don of 

M, a. 12, t. 267, p. 205; Pation- 
teriaef the New or ' 

B, p. 219 : 
haractcrize the Final Urder, do. ; 



M. the 

-m, 
i- authority of, uABr 
and denied, t. 1120, lit. 

■ Ni.No, temperotdal, c. 28, t. 6CK3. 

Ex ettiov, of Universology by the Public; 

what it may be, t. 1124, p. 
RnOOTOcai Movement tfl Logicismol- 

. i 
Reconciliation, of all opposite*, thror. 
Integralism and Pantarchism, t. 56, p. 84; 
ultimate, favored by distinction of A 
a, 12, c. 89, t. 186, p. 9o ; a. 15, do.; see 
Conciliath n, a. 80, t. 204, p. 160 ; between 
Sense and Season, how. a. 12, I 996 ; 

between < >nc and Many ; and other qm 
incompatible attributes, a. 18-16, p. 206; 
of Extremes; Intuition and The Highest 
Intellect, t. 766, p. 4Ss; PantarchaL, t. 769, 
do. ; The Grand, the Crowning Harmony of 
Humanity, t. 1111. p. 052; t. 1112, do.; 
•will have been effected, t. 1128, p. 639; 
see Grand Reconciliation ; Grand Rational ; 
Grand Rational Reconciliation. 
Reconoiliative Harmony of I peas, Tide- 
page, c. 69-tv, 1. 186, p. B8; of Experien- 
tialism and Transcendentalism, 18) c. 

;. 186, pp. 98, 94. 
Reconsideration. The Radical Revolutionary, 
of Every Doctrine, the World summoned 
to,t 1128, p. 638. 
Pectism. Analogue of Science, t. 516, p. 376; 
t. 519, p. 877; t. 521, p. 878; compared 
with uprightness, do., p. 879; Monad of, 
j/; 16, p. 3 ( j'>: see limitation. 

Reccrsis, in Time, to Substantive Origins a 
Naturisinal Procedure, a. 17, c. 32, t. 136, 
p. 91 ; in Logic, to joinings of Limits, n. 
: a. 22, p. 
Reflect, every object is so of Bome mental 
option, t. 794, p. 498 ; sec Type, Ana- 
logue, Echo* 
Reflection, as a means of knowing, Intro- 
duction, p. xii : Bee Antithetical Reflection ; 
cast from Science on Metaphj I . p. 

356: antithetical, to Originals, c. 24, L 
p. 867. 
Reflective PnooKPO Bn , inaugurated, in 

1119, p. •' 
Reflects. Faces, 

gone with Physics. L 458, p. 822; = Ad- 

Peflex Action, of the Mind, or First Im- 
uon, t. 8, p. 6; t. 421, p. 295; of 



BASIC OUTLINE OF UNIVEKSOLOGY. 



729 



Transcendentalism on Empiricism, do. ; of 
the Heavens on Earth and Hell, t. 422, do. ; 
of The Lord in Heaven on All below ; of 
the Self-Consciousness on the Mind, t. 423, 
do. ; t. 425, p. 296. 

" Reform, Absolute, of Human Knowledge " 
— Wronski, c. 6, t. 448, p. 320. 

Reformers, "Long-haired," (Men), and 
" Short-haired," (Women), c. 4, t. 453, p. 
325. 

Rehabilitation' of Persistent Remainders; 
the re-clothing of Ghosts with Bodies, c. 
3, t. 434, p. 303. 

Regeneration, Sentimental or Spiritual, of 
the Religion of the Past; Intellectual, 
Rational, Thought-, and Line-Like, the 
foundations, beams and corner-posts of the 
New Jerusalem, that of the Religion of 
the Future, a. 48, t. 204, p. 170 ; a doctrine 
of Christianity, a. 56, do., p. 174; Con- 
version, New Birth, t. 882, p. 532; t. 884, 
p. 533. 

Regime, Logicismal and Arbitrismal, c. 1, t. 
1119, p. 636 ; Pantarchal ; see Pantarchy. 

Regnology, place of, in scale, Table 15, 
(Fundamental Exposition), t. 278, p. 204; 
Science of the " Three Kingdoms," t. 338, 
p. 240 ; t. 359, p. 257 ; repeats Tellurology, 
Table 29, t. 394, p. 279 ; distributed, do. ; 
etymology of; answers to Kingdoms in 
Classification, t. 492, p. 350 ; a branch of 
Concretology, t. 627, p. 440; distributed 
(Mineral, Vegetable, Animal), t. 628-630, 
pp. 441, 442 ; Diagram No. 43, t. 634, p. 
445. 

Regularity, Quasi-, of Circle, t. 517, p. 377 ; 
True, t. 518, do. 

Regulative Form of Thought, Pare Theory, 
from effort towards the Impossible, t. 484, 
p. 346. 

Regurgitation, prospective and imminent, 
of Hadean or Spiritual World upon this 
World, t. 424, p. 296. 

Reiohenbach, Odic Force of, related to Sec- 
ond Form of Matter, Etheria, t. 63, p. 39 ; 
"Sick Sensatives," Areas, " Spheres," c. 1, 
t. 614, p. 434. 

Reid, and Hamilton — Real Presentationism, 
t. 415, p. 290. 

Re-involution ; see Evolution. 

Relation, defined, Introduction, p. xiv ; the 
whole of Being — Hegel, 1. 114, p. 68 ; a, 
capable of Analysis and Interior Distribu- 
tion, t. 382, p. 273 ; passing into Law, t. 
475, 476, p. 340 ; and Entity, illustrated, t. 

54 



855-859, pp. 522-524 ; Diagram No. 58, p. 
524 ; Nexus, Law, t. 879, p. 531. 

Relational, relating to Relation, opposite of 
Entkal, a. 37, t. 204, p. 165. 

Relations, of men and women in Society, 
t. 311, 312, p. 224 ; System of, Systematol- 
ogy, Objective, c. 1, t. 314, p. 226 ; Ideal 
Framework interposed between Points, 
Objects, Units, t. 603, p. 425 ; and Entity, 
are whatever is, do. 

Relationship, between Time and Space, 
Unity of, t. 455, p. 327. 

Relative, The, there is Up and Down, a, 
13, t. 136, p. 90 ; Key of, a. 16, do. ; in 
Antithetical Reflexion with The Ab- 
solute, do. ; in the Practical Domain, a. 55, 
t. 204, p. 174 ; defined and contrasted with 
The Absolute, t. 267, p. 194 ; Transcend- 
ental, the Duismus of Being, a. 16, t. 267, 
p. 207 ; a. 19, t. 267, p. 209 ; not to be con- 
founded with The Relatoid, do. ; Right- 
Hand ; Front or Face, c. 5, t. 448, p. 319 ; 
the West, do. ; Europe and America, do. ; 
Masculoid, t. 739, p. 477 ; an Abstract of 
Ideal Relations, t. 785, p. 496. 

Relativety, of all Knowledge, Echosophic 
basis, t. 66, p. 40 ; = Berkleian conception, 
a. 2, c. 32, t. 36, p. 83 ; t. 267, p. 195 ; a. 1, 
2, do., pp. 195, 196. 

Relatoid, The, defined, a. 4, t. 267, p. 199 ; 
and Absolutoid, stated, a. 19, t. 267, p. 209 ; 
a. 24, do., p. 213. 

Religion, Science of, a. 3, c. 5, t. 5, p. 6 ; a 
branch of Practical Philosophy, t. 12, p. 9 ; 
see Table 1, 1. 15, p. 11 ; end of universal 
development, t. 16, do. ; the pure product 
of knowing, t, 17, p. 12 ; yet anticipating, 
do. ; awaiting perfection, do. ; its purport, 
do. ; centre of, do. ; circumference, do. , 
covers same ground, in a new sense, as 
Philosophy and Science ; excludes God 
from Universe; its proofs of God's ex- 
istence ; has a semi-knowledge-domain, 
theology, creed, etc.; awaits a perfect 
knowledge, t. 20, 21, p. 11 ; Trigrade di- 
vision of, Sentiment, Dogma, Conduct, t. 
22, p. 15 ; worship and religious life, do. ; 
has an Instinctual Basis, t. 24, do. ; ulti- 
mates in the life, social action or move- 
ment, do. ; echoes to Movement, as Phil- 
osophy to Mind, and Science to Matter, 
do. ; Table 2, p. 16 ; Subdivisions of, 
accord with the fundamental subdivisions 
of The Mind in Philosophy, t. 25, do. ; 
Table 3, t. 27, p. 17 ; relations of, Table 4, 






i index 0] 



. Feuiinoid and Lnfkutoid, 

. 

:ilv of our whole I: 

; Tiie, of Tlic l'u- 

.:, c. l, t. 490, p. 394; translated 

into Life, L487, p. 810; "of Humanity," — 

■ foun ler <>f, t. i4.">, p. 816 ; and El.il- 

. Analogies of as Male and Female, 

or cice versa, c. 1, 2, t. 4is, p. 317 ; both, 

of the Past, Sub Livisions of Naturismus, e. 

2, <lo. ; c. 5, Jo., p. 319 ; the Divine Art >>/ 

■ . a Nupt'nilism, t. 996, 996, | . 
and morality, I er, not to denounce 

others, t. 1048, p. 609 ; will turn from dc- 
of particular Dogmas to the under- 
standing of the Harmony between opposite 
Doctrines, L 1113, p. 633; n, internally 
provided with self-corrective power, t. 
1117, p. 985; that of the New Catholicism, 
characterized and defined, t. 1118, do.; 
Two Grand Opposite Doctrines of, a. 1, 2, 
c. 1, t. 1110, pp. 936, 637. 

Religions, Major Sects, all to be reconciled 
through Universology, Integralism and 
Pantarohiam, t. 57, p. 35 ; of the World, 
etc.— F. D. Maurice, c. 1, t. 128, p. 72 ; all 
of them Major Sects, t. 901, p. 6 

Eeligious Instinctive Ea9is, Intuitions and 
Instincts, = Ground for the Superstructure 
of Religion, t. 21, p. 14. 

Eeligious Sentiment, and character, The 
True, for now and hereafter, t. 1117, p. 
635 ; of Mankind newly directed, do. 

Reorganization, Social, t. 431, p. 

Repetitive Ajuxoouxs, Unit, l~ni*m, Point, 
1'osiHsm, O'je'f, Tiling, Earth, Wurli, 
■ture, Gbtmotf Uhiver9t t t. 641, p. 387; 
. Duism, Line, Extension, Meaning, Sci- 
ence, Qualification , Law, Loaos, etc., t. 542, 
p. 383 ; Three, Triniom, Surfac, 1 
Shape, Form, Art, and Beauty, t. 543, p. 
; Table 87, p. 

Eepetitive Anai. <;v. and Tendential, illus- 
trated; difference neglected by Sw 
bore, c. 12, t. 608, pp. 381, 303 ; = Coinci- 
dence, do., c. 30, 21, do., pp. 364-3^6 ; in 
music* and the Human Body, t. 8<>7, p. 

Eepetitive Correspondence, stated, t. 31, p. 

18; illustrated, t. 32. do. : explained, t. 33, 

do. ; in the Relation of Man and Woman, 

and World, e. 1, t. 1119, p. 636 ; Bee 

Correspond .uoo. 



RlJMl'lHfJ E elation, t. 707, p. 400 ; B 
peoted by the Poets, now deim 

ly]di-:il Reproduction, Type, Type- 
Form, Reflect, Symbol, Analogue, Coun- 
terpart! 

Replacement, of Primitive Simplisms by 
Scientific apprehensions of Truth, t. 1183, 

p. 638. 

Eepresentative, each Nation, Generation, 
Sect, etc., is s >, of a particular Aspect of 
the Complex Wholo Truth, c. 1, t. 353, p. 
249. 

Eepresentative Numbers, c. 11, t. 503, p. 
tal Numbers. 

Eepresentative Names ; see Names. 

El raoDUcmoK, t. 988, p. 576. 

Eeprojection, Eeprojective Push = Con- 
struction, t. 622, p. 438; Measured Re- 
pulBion, do. 

Elprojective Method, in Science, Form 
Analogu >, p. 413; t. 616, \ . 

Diagram No. 41, do.; t. 628, p. 

Eepitjlic ; see Infinite Eepublic. 

Eepublicanism, used to iEustrate, t. 350, p. 

Eepclsion, repeats Arbitrismology, Table 19, 

t. 352, p. 349 ; Push, t. 622, p. 4 
Eepulsionology, Analogue of Thermotics, 

Table 28, t. 303, p. 278 ; Table 29, t. 394, 

p. 279. 
Eesidence : see Temple. 
Eesponsibility, discharged, t. 1124, p. 639. 
Eest, or Station, related to Space, t. 665, p. 

458 ; and Movement, inexpugnability, t. 

758, p. 481 ; sec Stati< n. 
Ee titution, of All Tilings, the Final, will 

have been accom] t 1183, p. 

i( Eestoration of All Things," final, will 

occur through Universology, Integralism, 

and Psntarehism, t. 57, p. 
Eesurrection, is at death by Swedenb 

idea of it, t. 404, | mpared ; Un- 

Esmal, Duismal, Trinismal aspects of, t. 

424, p. 296 ; Spiriti-t Movement premoni- 

tional of, do. ; c. 3, t. 430, p. 300 ; t. i 

Eevelation. in Religion, t. 17, p. 12 ; Sci- 
eutarPhilosophio, of the Law of God, exist- 
ing in all Bcim:, t. 57, p. 85; panorama of, 
perpetually unfolding, t. 74, p. 43; to the 
Intellect, through Science, Title-page, a. 
48, t. 2'"-4, p. 171 ; a. 53, do., p. 

Reversal, of Currents of trade from East to 

18, p. 
311 ; of Uuism into Duism and vice versa, 



BASIC OUTLINE OF UNIVEESOLOGY. 



731 



t. 477, p. 342 ; see Reflex Action ; Term- 
inal Con version. 

Reversals, of Swedenborg's views on The 
True and The Good, etc., c. 10-39, t. 503, 
pp. 362-376 ; Utter, of Primitive Faiths, t. 
1121, p. 638. 

Revivification, of the Dead, c. 2, 3, t. 434, 
pp. 307, 303 ; necessary Conditions prece- 
dent, knowledge of and devotion to all 
Truth, etc., do. ; c. 4, do. 

Revolutionary Reconsideration of Doc- 
trine, t, 1123, p. 638. 

Revulsion, Grand, The, of The Lord, through 
the Heavens ; of the Ego on the Mind, t. 
423, p. 295. 

Rhetoric, as a branch of Speech, c. 1, t. 494, 
p. 354. 

Rhythm ; see Time. 

" Rib " of Adam, what, t. 746, p. 479. 

Ribs, twvlve, 7 + 5— Fourier, t. 462, p. 334 ; 
Groups of 7 and 5, c. 7, t. 503, p. 360 ; — 
Music, do. ; Rhythm of, do., p. 361. 

Right, and Left of Body, t. 636, p. 446 ; Will, 
do. ; and Left Sides of the Body, Male and 
Female, t. 974, p. 572 ; Societarily, t. 978, 
979, p. 573 ; Palsied, t. 982, p. 574 ; Direct- 
ness, Direction, Diagram jSTo. 69, t. 923, p. 
551. 

Righteousness, = Uprightness of Form, t. 
521, p. 379. 

Right Angle, as Square, (Carpenter's), Sci- 
ento-fundamental Figure, t. 551, p. 392 ; 
Type of Comparison, do. ; Analogue of 
Comparative Degree, t. 552, p. 393 ; Dia- 
gram No. 17, do. ; Superlative, do. ; (s) 
and Straight Lines, Governing character 
of, c. 1, t. 923, p. 552. 

Right Hand, symbolizes Action, Execution, 
Accomplishment, Applied Science, Dia- 
gram No. 2, (Typical Tableau), t. 41, p. 24; 
t. 42, p. 25 ; do., p. 26 ; symbol of Move- 
ment, Action, Power, c. 1, 1. 143, p. 102 ; 
and Left Hand = Relation and Modality, t. 
458, p. 330. 

Right- Line, Type of Science, t. 519, p. 377. 

Right Side ; see Right Hand, and Action ; 
allied with Activity or Action, of Comte, 
t. 42, p. 26 ; Rectification, Law, c. 2, t. 448, 
p. 317 ; c. 4, do., pp. 318, 319. 



Rigor, Rectism, etc., t. 519, p. 377. 

Rites, meaning of, will be furnished by 
Social Integralism, t. 57, p. 35. 

Road, traversed one way gives only half 
knowledge, a. 8, c. 32, 1. 136, p. 87 : (s), 
ascending = Lower Limbs, c. 2, t. 453, p. 
323. 

Robust ; see Muscular. 

Rods, and Reeds ; see Measuring. 

Roman Catholic Church; see Old Catholic 
Church. 

Rooms, in House, t. 307, 308, p. 222 ; within 
the House, Quartos, Quarters, Fractional, 
t. 841, p. 519. 

Roots, Mathematical, t. 623, p. 439. 

Rotation, t. 390, p. 276. 

Rotten-egging, t. 991, p. 578. 

Rotundism, Analogue of Nature, t. 516, p. 
376 ; t. 519, p. 377 ; t. 521, p. 378. 

Rotundity, of Planets, etc., proximate, t. 887, 
p. 535 ; of Nature overcome by Art, t. 890, 
p. 536 ; Three Powers of; all Naturoid, t. 
915, p. 543. 

Round Form, = Nature, t. 554, p. 394; t. 
1027, p. 598. 

Roundness, Monad of, the Point, t. 546, p. 
390 ; in Egg-Figure, t. 777, p. 493 ; Ana- 
logue of Unism, t. 878, p. 531. 

Round Numbers, Analogy of, with Round 
Form, t. 565, p. 379; kinds of, t. 566 r p. 
400. 

Round Surface, = Positive Degree, t. 551, 
p. 392. 

Round the Globe, "Wave of Progress, from 
East to West, c. 6, t. 448, p. 320. 

Round Type-Forms, = Philosophy, t. 996, p. 
580, t. 1001, p. 583. 

Rule, Line as, Analogue of Measure, t. 540, 
p. 386 ; Law, t. 555, p. 395 ; Masonic Sym- 
bol, t. 905, p. 542 ; of Three ; see Propor- 
tion ; Regularity. 

Rules, of Arithmetic, the Two Fundamental, 
t, 850, p. 521. 

Ruskin, cited, on the element of Form, t. 494, 
p. 353. 

Russia, growth of, t. 432, p. 305 ; Mission 
of,— Wronski, c. 6, t. 448, p. 320; and 
America, c. 7, do., p. 321. 



s. 



Sacred Numbers, mentioned, c. 2, t. 353, p. 
250 ; Fourier's Scale of, c. 7, t. 503, p. 361 ; 



Table 1, c. 9, do. ; Three, Seven, Twelve, 
t. 708, p. 468 ; t. 948, p. 562 ; t. 950, 951, 



732 



DIGESTED INDLX OF THE 



p. 568; MS , t. 1033, \\ 

EUobuv, 

Bali 'it of the Pale of the New 

Cathode Church, a, L, p. 172. 

BlBOOOVQKT, ahudcd to, t. 5, p. 13 ; Buch- 
anan, t. 960, p, ." 

Scala. Diagram No. 69, t. 988, p. 551 ; Scale, 
. t. 984, j 

Scalah NuvBunre, t. 1089, p. 599. 

Scale, Mimical— Fourier, t. 468, p. 334; As- 
cending and Descending, of Complexity, t. 
686, 687, p. 410 ; t. 688, p. 417 ; t. 599, p. 

Fcalenism, t. 1058, p. 612 
Scales, of Universal Distribution; founded on 
orderly Evolution of Cardinal Numer- 
ation, from One to Two ; from Two to 
Three, etc, ; the Canon of Criticism on all 
Distribution, t. 648, p. 460 ; Table 41, do. 
Scepticism, of Prophecy, nnphilosophioal, 

c. 10, t. 480, p. 864; set- Protestantism. 
Schei-ling, gives a common ground back of 
Subject and Object, t. 114, p. 67 : an Abso- 
lute Identitist— Masson, a. 7, t. 866, p. 9 5. 
Schemata, of Being, Limitoid, t. 751, p. 481. 
ScnEMATivE Lines. Typical Plans, Type- 
forms, t. 455, p. 885. 
Scheme, Lines, interposed between Points 

and Units, t. 60S, p. 485. 
ScniLLER, bis letters. The State and The In- 
dividual, t. 760, p. 485 ; on Lycurgus, c. 1, 
t. 994, p. 579. 
Schmidt, (Dr. Karl), " Harmonic der TVel- 

teu," t. 165, p. 180. 
Schools, of Philosophy, all reconciled in 
Univcrsology, t. 70, p. 41 ; in Medicine, to 
be expounded and reconciled, t. 985, p. 
575. 
Science of the Universe, there must be 
one; difference of Philosophy and Science 
in respect to, Introduction, p. vi. 
Science, = systematized knowledge, t. 10, p. 
8 : see Echosophy and Positivism ; what it 
does, t. 14, p. 10 ; see Table 1, t. 15. p. 11 ; 
Exact and Natural, do. : in Scale with Re- 
ligion nnd Philosophy, t. 16, do.; repeats 
Creed in Religion, t. 17, p. If; Exact dis- 
tribution of, c. 9, t. 15, p. 18 ; c. 11, do. ; 
rial and Mental, two equal halves of, 
t. 19, do.; includes whole Universe, but 
tends to Matter, do.; t. 21, p. 14; t. 24, 
TableS, p. 16; echoes to World as con- 
tod with Man, t. 86, do. ; subdivisions 
of, echo to those of Mind in Philosophy, 



t. 85, do. ; relations of, Table 3, t. 27, p. 17; 
Tables 4, 5, t. 88, 89, p. is; crossing and 
direct with Matter and Mind, t. 30, do.; 
corresponds with Matter tendentiaUf t with 
Mind rep titivsly, t. 31, p. 19 ; Tuble 6, t. 
35, p. 80 ; Tabic 7, (Typical Tabic, t. 40, 
p. 88 ; Exactitudes of, = Seiento-Philos- 
Ophy, Metaphysics of Mathematics, Univer- 

• .-, t. 109, p. 65 : Bee Natural Sdenos, 
Exact . of the Sciences, t. 181, p. 

• of, Number, Maths* 
135, j). 75; Age of, Mascnloid, Senectoid, 
WOTBhipa Nature, not God, c. 27, t. 136, p. 
82 ; the final judge, t. 177. p. 187 ; defined 
— Ilickok, a. 4, t. 193, p. 137 ; Inductive or 
Empirics] and Transcendental, or Rational, 
defined, do.; t. 198, p. 156; ulone, ad- 
s itself to the Universal Faculty in 
Man, a. 51, t. 204, p. 172; = Echosophy, 
Main Elevation of the Temple, Elaboris- 
mu9, t. 270, p. 196 ; distribution of, by 
Spencer, c. 1, Table 1, t. 270, p. 197 ; = 
Form, Table 15, (Fundamental Exposition), 
K.878, p. 204; Exact, the Domain of, i» 
Pure Nothings, a. 81, t. 267, p. 2o9 ; needs 
the terms, The Absolute and the Infinite, 
a. 29, 30, do., p. 218 ; and Nature, question 
of precedence of, t. 37S, p. 269 ; has pre- 
judices of its own, as well as Superstition, 
C 10, t. 430, p. 304; Duismal, t. 439, p. 
312 ; Universally, Principle of Equality in, 
t. 454, p. 325 . Analogous with Head as 
Nature with Trunk, c. 4, t. 5u3, p. 358 ; 
exactor than Nature, c. 6, do., p. 359 ; rules 
in No. 8, do. ; Pivotal Numbers in, Table 
1, c. 9, do., p. 361 , Speucerian Distribution 
of, see Speucerian Distribution : Scientis- 
mus of, (4>, c. 10, 11, do., p. 362 ; Form 
Analogues of, t. 509, p. 365 ; Determinate 
Form and Number, Analogues of, t. 510, 
p. 866 ; Elementary Form-Type of, t. 513, 
p. 572 ; t. 516, 517, p. 876 ; t. 581, p. 378 ; 
has its own Scicntism, Nstorism, Artism, 
Dominant, t. 522, p. 379 ; represented by 
DrisM, t. 512. p. 888; corresponds with 
Truth, or The True, t. 545, p. 389 ; Table* 

88, do.; see Substance, and Art; 
is the Cross, t. 569, p. 4<">1 ; Masculine, will 
impregnate Philosophy, t. 748, p. 480; re- 
lated to Twoness or Manyuess of Tilings 
but to Unity <>f Law, t. 764, p. 486 ; First 
Stage of, Observational, do. ; Kcy-n' 

. p. 488 : Elaborated, Symbol of, Cube, 

Diagram No. 50, t. 778, and Phil- 

by, brought under the operation of the 



BASIC OUTLINE OF UNIVEKSOLOGY. 



733 



Bame Law, specifically, t. 806, p. 505 ; 
Analogue of Realism, t. 516, p. 376; t. 518, 
519, p. 377 ; t. 521, p. 378 ; specifically de- 
fined, do. ; of Organization, Social, t. 
842, p. 519 ; intervenes, to do what? t. 890, 
p. 535 ; has a Naturismus, a Scientismus, 
and an Artismus of her own, t. 891, p. 536 ; 
see New Science ; Spirit of, t. 916, p. 549 ; 
governing relation of, c. 1, t. 923, p. 552 ; 
and Mind, represented by the Head, t. 975, 
p. 572 ; = Anthropism, t. 993, p. 577 ; the 
Universal, only power competent to recon- 
cile, c. 14, t. 1012, p. 598 ; t. 1027, do. ; t. 
1048, p. 611 ; supreme triumph of, to redis- 
cover Type-Form, t. 1050, do. ; properly 
now begins, 1. 1054, p. 613 ; universality 
of, do. ; loses itself finally in Complexity, a. 
1, c. 1, t. 1119, p. 636 ; supplemented by 
Intuition, Artistic Sense and Fine Feeling, 
do. ; of the Universe, Positive Discovery 
of, what it will effect, t. 1123, p. 638. 

Sciences, The, Fundamental Distribution of, 
Table 15, t. 278, p. 204 ; = Station ; Vander 
Weyde's Classification, t. 335, p. 238; 7 
Grand, — Comte, t. 456, p. 328; of Man, 
Lieber, c. 1, t. 998, p. 581 ; Distribution or 
Classification of; see Spencerian. 

Soience-Fobm, straight Form, t. 519, p. 
377. 

Science-World, map of, t. 280, p. 205 ; at- 
titude of, t. 235, p. 209 ; • Spencerian Dis- 
tribution of, confined to Ground-floor, t. 
286, p. 210. 

Soienta- Philosophy, = the University, joint 
domain of Science and Philosophy, c. 13, 
t. 43, p. 23. 

Scientio Analogy, Masculoid, c. 23, t. 503, 
p. 367 ; see Analogy. 

Scientic Atom of Form, 1. 1007, p. 587. 

Scientific Form, the only exact Form, t. 618, 
p. 436 ; contrasted with Natural and Art 
Form, t. 509, p. 364. 

Scientic Joinings, sharp, true, c. 40, t. 503, 
p. 376. 

Scientific (or Scientic) Order ; see Logical 
Order. 

Scientific Result, the same on either theory 
of creation, t. 1046, p. 609. 

Scientific Supremacy of Analytical Gen- 
eralizations, 1. 1012, p. 590. 

Scientific Terms, comparison of, c. 1, t. 5, 
p. 4. 

Scientific Unism = Duism, t. 477, p. 342. 

Scientism, Abstract Principle of Nature; 
see Terminolcgy, c. 11, t. 43, p. 28 ; and 



Sciento-Philosophy, Masculism, Coition of 
with Beligia-Philosophy, c. 2, t. 448, p. 317 ; 
Progeny of, c. 4, do., p. 318 ; = Eectism, t. 
519, p. 377 ; within Science, within Na- 
ture, and within Art, t. 522, p. 379 ; Sec- 
ondism, leads in, t. 766, p. 487 ; Three 
Powers of, symbolized by Line, Square, 
Cube, t. 915, p. 548 ; Diagrams Nos. 67, 68, 
69, pp. 548, 549, 551, t. 916, p. 549. 

SCIENTISMAL MEASURING SERIES OF N UMBERS, 

t. 1043, p. 603. 

Scientismal Order, of Distribution, based on 
Two, t. 478, p. 342. 

Scientismology, t. 480, p. 343 ; of Phrenol- 
ogy, t. 947, p. 561 ; of the whole field of 
Sciences, revolutionizing the mere Induc- 
tive Sciences, do., p. 562. 

Scientismus, the Domain of Being character- 
ized by Exactitudes, c. 3, t. 43, p. 27 ; see 
Terminology ; t. 136, p. 75 ; of Nature — 
Number Three, c. 10, 11, t. 503, p. 362 ; of 
Science — Number Four, do. ; and Naturis- 
mus, contrasted, c. 25, do., p. 368; Ana- 
logue of Duism, Line, The True, Table 38, 
t. 545, p. 389 ; of Nature, t. 888, 889, p. 535. 

Scientists (as Materialists), yet tend towards 
the Spiritual Constitution of Matter, t. 62- 
64, pp. 38-40. 

Sciento-Abstract, for Spencer's Abstract, t. 
270, p. 197; t. 273, p. 199; especially 
adapted to Diagrammatic illustration, t. 
275, p. 201 ; see Abstract Form. 

Soiento-Absteactismus, of the Subjectivis- 
mus, t. 308, p. 223. 

Sciento-Negative, = Naturo-Positive and 
vice versa, t. 802, p. 501 ; Chemistry and 
Electricity, do., t. 804, p. 503 ; Increased 
Complexity ; Man and Woman ; Monarch 
and People ; Lord and Church, t. 803-805, 
pp. 502-504; t. 811, p. 508; t. 814, p. 509; 
Table 45, do. 

Sciento-Philosophio Distinction, instance 
of, t. 477, p. 341. 

Sciento-Philosophio Eeconciliations, of 
Science and Philosophy, t. 806, p. 505. 

Sciento-Philosophio Solution, of the rela- 
tions of Space and Time, c. 27, t. 503, p. 368 ; 
Formal Proposition of, c. 28, do., p. 369 ; 
of Varieties of Form and Changes of State, 
Type-Forms ; — Plato, Swedenborg, c. 34, 
do., p. 373. 

Soiento-Philo80phic Universal Principles, 
t. 455, p. 327 ; t. 459, p. 331 ; three kinds 
of, do. ; Primitive, Univcrsaloid, Analogues 
of, in Body, do., p. 332; Secondary, Gen- 






DIGESTED INDEX OF 1 



i, do. ; TYrthil, B] 
Incipient, M« liiil, Final, 1 
in, i. 44 , 

ion of Phil- 
. 
c l, t. Li, p. B ; drift of L'niv 

. 

. j». 179 j t. 23o, p. 

181; t.'ji">, p. 187 j anderlies and repre- 

phy, t. 848, do. ; t. 848, p. 

v. e term often osed in fixe Bai 

sophy, do. ; has Form for its Domain, 

. p. 192; >j>fidl. Clef of; 1 ; 1, t. 347, 

; Tabic 1^, t. 847, p. 245 ; 

. Connections of, Aniio.atiou of, 

: i in i:> special BSpeot <■ 
cially stated and distributed, t. 459-464, pp. 
831-335; Notation of, the Philosophy of 
the Future, t. 470, 471, p.-' oefl to 

i!)er Two, t. 474, p. 339; governing 
character of, do. ; echoes to Do or Re of 
any Octave, c. 1, t. 473, do.; is equal to 
Comparology, do. ; t. 476, p. 340 ; Table 
85, do., p. 341 ; t. 477, p. 342 ; peculiar 
character and applications of, t. 431, p. 34.3 ; 
illustrated, do. ; in the Special Sense (1) 
distinctive Clef of, t. 482, p. 344 ; differ- 
ence Of from Ordinary Science and Philos- 
ophy, as founded on Extraordinary Analy- 
sis; in Cleanness, Precision, etc, L488, 
do. ; from the Old Transcendentalism, do. , 
Analogous -with Ultimate or Radical Anal- 
t. 485, p. 347 ; bony illustrations of, 
c. 7, t. 503, p. 360 ; functionates between 
©ne and Two, t. 743, p. 473 ; true triumph 
of, what, a. 6, t. 899, p. 888. 

Sctento-Positive, = Naturo-Negative, nnd 
. i. B '2. p. 501 ; Chemistry and 
Electricity, do. ; t. 804, p. 608 ; Increased 
Complexity, Man end Woman ; Monarch 
and People ; Lord and Church, t. 803-805, 
pp. 608-504; t. 811, p. 508 ; t. 814, p. 509 ; 
Table 45, do. 

Sciento Peligion ; see Dcutero-Reb'gious 
I) spensation. 

FciENTO-^CIENTISMCS, A?C of Knowledge, 

noid, defers to Feminism, c. 27, t. 188, 
p. si ; Short, Transitional, c. 28, do., p. 82 ; 
governing Head of the Acre*, do. 

fciENTO-SciENCEAND PHILOSOPHY, = Com- 

,0.1, t. 478, pp. 889, 840; relates 
bo Domains, but to Principles which 
ade all Domains, do. 
Sen e Terminology, c. 6, t. 40, p. 27 ; 

= Masculuid, t. 136, p. 75. 



Soxnrrom DiavjUBimon of Society, An- 

Scient»>id Set, of Primordial Principles 
rate the Nuturoid Set, t. 747, p. 4- : 
t. 748, do. 

or Halving, t. 74T,. p. .•/ 

.Slavic Nations ; bee Ru>siu and Pans* 
is in. 

ran Philosophy; sec Common Sense 
Philosophy . 

Screw Movement, t. 624, p. 440. 

"Sea of (.las-," = Water-type of Intelli- 
gence or \\ iadom, t. 94, p. 

Second-.ry Analysis, Phonetic, etc.; see 
Radical Analysis. 

Secondary Distributions, and Primary An- 
tithesis between, c 82, t. 608, p. 366. 

Secondism, governs in Scieiitismus, t. 766, p. 
487 : repeats Doism, t. c j<'4, p. 542. 

Second Coming, of Christ, expected in the 
Church, c. 1, t. 75, p. 43 ; views of Mr. 
Noyes and the Oneida Perfectionists upon, 
c. 1, t. 186, p. 131 ; c. 4, t.430, p. 800 ; per- 
haps some equivalent event, t. 431, p. 801 ; 
should occur in this age, or a new Exigesis 
required, c. 8, t. 480, p. 808. 

Second Incriminations, fourfold, Feminoid 
Men. etc., c. 42. t. 188, p. 87. 

Second or Finer Form of Matter, = 
Etheria, t. 60, p. 37 ; t. 63, p. 3 ( j ; t. 64, 
do. 

"Second Philosophy," of Comte, stated, t. 
45o, p. 818; Analogues of in Skeleton, t. 
456, p. 327. 

Secrets, of Nature, seen in the Amative 
Methods of Animals and Vegetables, t. 
1068, p. 619. 

Sect; see So/icty. 

Sictarian Divergency, t. 1114, p. 634. 

Sectarian Peculiarities, meaning of, will 
be furnished by Social Integralism, t. 57, 
p. 35. 

Se tionizing of Body, = Anatomy, t. 967, p. 
570 ; = that of Unit, t. 972, p. 57*1 ; of Cube 
and Glo l e, t. 1048, p. 609. 

Sectoral Form. Inclined, Free, Natural, t. 
848, p. 52o ; Diagram No. 57, do. 

Sectorism ; see Surfacism. 

Sects, all to be reconcile 1 through Univers- 
olojory, Inteeralism, and Pantarohism, t. 57, 
p. 35 ; Reli£!ious, Political, and Social, the 
Phrenological Ortrans of the Grand Man, 
in conflict, to be harmonized, t. 78, p. 42; 
not equal in Rank, t. 74, p. 43; in Chris- 
tendom, jfroai influence of the Male Prin- 






BASIC OUTLINE OF UNIVEESOLOGY. 



735 



ciple, lead to ulterior Unity, Spiritual 
aud Organic, c. 7, t. 136, p. 77 ; leading 
doctrines of, all true, and will be rescued, 
a. 51, t. 204, p. 172 ; representative of par- 
ticular Segments of the larger Complex 
Truth, c. 1, t. 353, p. 249 ; Major, all Re- 
ligions so, t. 991, p. 578 ; religious, in behalf 
of the Numbers One, Two, Three, 1. 1047, 
p. 610 ; none of them have comprehended 
the Infinite Largeness of the Truth. 1. 1114, 
p. 633. 

Seocndo-; see Deutero-. 

Seed, Atom, Egg, t. 774, p. 491. 

Seer of Pathos, his vision of the Future of 
Humanity, t. 931, p. 557. 

See-saw, (Dialectic), of Eight and Left 
Side, of Male aud Female, of Positive and 
Negative, t. 329, p. 235 ; Eeciprocal Move- 
ment, repeats Logicismology, Table 19, t. 
352, p. 249. 

Segmental Form, exact, Law-giving, t. 843, 
p. 520 ; Diagram No. 57, do. 

Segmentation, of Yolk, c. 2, 1. 136, p. 76 ; 
regular, not at random, c. 4, do. ; of Human 
Ovum described by Cazeaux, Barry, Bischoft", 
do. ; see Cut-up ; a. 22, c. 32, 1. 136, p. 92 ; 
of the Egg, t. 775-777, pp. 492, 493 ; Dia- 
grams Nos. 47, 48, 49 ; of Circle, 1. 1080, p. 
623 ; of Egg ; see Egg. 

Seomentism; see Surfacism. 

Self-Conscious Ego, t. 309, p. 223. 

Self-Consciousness ; see Consciousness ; 
none in mere Sensation — Ferrier, a. 46, t. 
204, p. 169 ; is the Man ; a real God — 
Ferrier, t. 362, p. 259. 

Semi-Scientific, Naturo-Metaphysic, Mill, 
Bain, etc., echoes to what ? t. 465, p. 335 ; 
Notation of, do. ; t. 803, p. 502. 

Semitone, in Music (3£), t. 611, p. 433. 

Senectism, Old Age and its Wisdom, as cor- 
responding repetitively with Masculism, c. 
24, t. 136, p. 81. 

Sensation,— Socrates, — Ferrier, is peculiar, 
Single, Utiismal, Thought the Opposite, 
a. 37, t. 204, p. 165 ; is as Entity, do. ; and 
Thought as One to Two, do. ; as Point to 
Line, do. ; a. 38, do., p. 166 ; compelled or 
passive, Thought//^, a. 43, do., p. 168 ; its 
Analogue the Point, derivative from 
Thought, a. 44, do. ; the lower nature of 
man, a. 45, do., p. 169 ; gives no self-con- 
sciousness, a. 46, do. ; no true sympathy, 
do. ; not the man, a. 54, do., p. 173 ; con- 
trasted with Innate Element of Mind, t. 
397, p. 280 ; Substance of Mind, do. ; is it 



derived from the Perceptive Mind ? do. ; t. 
399, p. 281 ; Etymology of, t. 400, do. ; 
fully defined, do. ; successive stimuli of 
= Experience, t. 401, p. 282 ; is to Puncta- 
tion what Tliought is to Lineution, do. ; and 
Thought inseparable — Ferrier, t. 410, p. 
287. 

Sensationalism, and Idealism — Morell, a. 8, 
c. 32, 1. 136, p. 86 ; see Materialism ; term 
considered — Masson, Note, a. 8, t. 354, p. 
256 ; restated, t. 397, p. 280 ; = Experien- 
tialism, t. 401, p. 282 ; = Materialism, do. ; 
echoes to Monospherology, t. 403, p. 283, 
to this World, t. 404, do. ; see Experiential- 
ism ; corresponds with Infernahsm, Table 
30, t. 419, p. 293. 

Sensationalists; see Materialists and Ex- 
perientialists, hold Thought to be Second- 
ary and Derived, with the Sophists, a. 3S, t. 
204, p. 166. 

Sensations, and Consciousness, Naturismal 
p. 92. 
Origins of Thought, a. 22, c. 32, t. 136, 

Sense, and Sound, echo of Identity between, 
a. 19, t. 152, p. 124 ; and Reason, contrast- 
ed, Table 1, c. 1, t. 226, p. 163 ; reconcil- 
iation of, with Reason, a. 12, t. 267, p. 
205 ; and Thought, inseparable, — Ferrier, 
t. 410, p. 287; t. 419, p. 292; and Ex- 
perience, related to Hell, Table 30, t. 419, 
p. 293. 

"Senseles3 Abstractions," — Mill, a. 6-10, 
t. 267, pp. 200-202 ; commented on, a. 
10-32, do., pp. 202-220 ; a. 9, do., p. 202; 
The Infinite and The Absolute, — Hamilton, 
Cousin ; accepted by Mill and others in 
Mathematics, a. 22, do., p. 210 ; not so, ex- 
cept when put for too much, a. 26, do., p. 
215 ; a. 28, 29, do., p. 217 ; a. 30, do., p. 
213; underlie all Real Being, Phonetic 
illustration, t. 483, p. 345 ; that which 
founds the New Order of Life ; basis of 
Universology and Integralism, t. 485, p. 
347 

Senses ; see Internal, and External. 

Sentiment, the Naturismus of Religion, t. 
22, p. 15 ; of Society, one of Comte's fun- 
damental divisions of Sociology, t. 42, p. 
26 ; Affection, 1. 104, 105, p. 61 ; c. 1-5, t. 
105, p. 62 ; and Character, The True Re- 
ligious, for This Age and the Future, 1. 1117, 
p. 635. 

Sentimental Unity, of Society, t. 762, p. 
435. 

Separation; see Relational. 






DIGLSTLD INDEX TO TIIE 



■ Time, Table i», t. 144, p. I 

. (Fundamental 

. 

rains, Ti 71, t. 

. 
Berts. 574. 

Bkrial Law, : .47. 

•. 1-4, p. 71 ; 
B 

Q, I. 185, p. 

71; ..rial, Ordinal, Numeral j De- 

. and Non-developing, t. u»i, p. 
134; of Numeration, Cardinal, Heads of, 
. t. 114, p. 168; ordinal, 
oond, Third, do. ; Grand 
gralf t. -j 15, p. 154; Fractional, do. ; 
t. 816, do. ; Indetermin 
> >rdinal ; Qronp, Cardinal, t. 
ix Time, t. 280, p, 168; = 
:i, Direction, Time, Length, 
p. 808; t 88T, p. 811; in 
—Gray; Branches — Ag 
., p. 350 ; Second for B - heme, 

do. ; Law of, — Fourier, c 7, t. 503, p. 3G0 ; 
. do.; of Numbers, Side-by-Sideneee 
of, t. 6-24, p. 440; of Digital Numeration, 
0-9 ; 1-10 (Two Distinct Orden of), c. 2, t. 
p. 4 "4 ; The Numerical, Analogue of 
Successive Generations, t. 706, p. 467, Car- 
dinal equally so with Ordinal, t. 707, do.; 
Measured, or Free, t. 7">, p. 4 18; Cross- 
ing •• distributes the 
Harmonies," do.; The Grand, of Events in 
Time = Ordinality, t. 736, p. 475; c. 1-8, 
do., pp. 475, 476; t. S69, p. 523; and 
Group-, Numerical, t. S73, p. 529 ; Meas- 
ured and Free, t. 874, p. 530; of Points = 
Cardinal Sedation, Diagram No. 63. ' 
p. 61 rical, Artistic. 1. 1088, | , 

. Structural, t. 1084, p. 608 : Na- 

turi>mal, 1. 1086, do.; Inversion of, to bring 

Unity at the top as Head, t. 1071-1076, pp. 

C19. loLMics of, witli lluman Body 

in Army, do. 

Serpentine. Elementary Type of Art, t. 543, 

p. 
Qturajfiori Tine : Bee Hocrarthian Line. 
Sf.squism. Principle of. -• I, p. 376. 

kMoma, t. 1068, p. • 
Fnrnreo, Prind] 

im of 8 and 4; denetel Com- 
pleteness, Wholeness. Entirety, c. 10, 
: <•. 11, do. ; a Pivotal Num- 
ber, t. 7o3, p. 458 ; composition and mcan- 



p. 541 ; Diagram No. 64, 
do.; B. 1-7, t. 808, pp. -'.41-547; a. I 

. I ; re- 
Bid ual n a. 

Sevln OBAMD SOU I unite, like Si 

• 451, p. 
of with Parti <•:' the Human Body, : 
•..:ure, t. 41 

Sex, of the Mind, and of the who. 

. Dual Number, 
Mali- Principle, Female 
Principle; general treatment and Ana- 
logues «,!", t. fl8-71 — i '.'■_' ; 1 

of Organa of, t. 788, p. 477 ; recognised in 

varying degrees ; in man and woman in 
an Bapeoial eenee, t. 772, p. 401 ; t. 7'."J-805, 
pp. 600-604 ; Female, oppression of, Social 
Hemipb - 

Sexes, equal in tl te, never equal in 

the Relative, a 48, 1. 186, p. By; On 
in Society, repeat two Side-Halves of In- 
dividual Body, Li ..i ; Bridegroom 
and Bride, t. . ; repeat Analogic 
universally, an liquation, I 
p. 880; relative superiority of, o. 4-lo, t.453, 
pp. 325-331 ; Quality of the, in the abso- 
lute ; relative value of the, c. 9, do., p. 830. 

Sexual Contest, The, of Cleft and Line or 
Limit, t. 718 788, pp. ' 

Sexual Laws. Exact, t. 818, p. i!24. 

>exual Delation, Infinite Complexity of, a. 
1, c. 1, t. 1119, p. 636. 

Shape, = Ni^'ht, = Death, related to Tem- 
poral, c. 7, t. 9, p. S ; related to Obscurity, 
Obscurantism, Doubt and Time, do. ; from 
dome of edifice, represents Hair and ! 
c.4, 10, t. 458, pp. : Shadow, Heavy 

Lines, Analogue* of, "Shading," t. E 

Shades, used for Ghosts, c. 10, t. 453, p. 331. 

Shadow; aee Shade. 

Shape ; see Form. 

Siiiileall, (P.- v. Mr.), bis interpretation of 

Prophecy, t. 481, p. 6061 
"Short-haired Keformers, 1 ' (Women, c. 4, 

Side-Halves of the T> and Female, 
respectively, t. 828, p. ! 

in Society, t. >; and Bridegroom 

and Brid rive and 

tive respect iv = Religion 
and Philosophy, c. 1-8, t. 448, pp. 317 

c. 6, do., p. 81 -', p. 344: P 

and Negative 11, p. 471 ; 



BASIC OUTLINE OF UNTVEKSOLOGY. 



737 



of Space, Positive and Negative, t. 716, p. 
469 ; Diagram No. 46, do., p. 470. 

Side-by-Side-ness, = Analogic, Co-exist- 
ences, Space, t. 321, p. 223 ; c. do., pp. 
228-234 ; of Bridegroom and Bride, t. 324, 
p. 229 ; of Spheres and Hemispheres, An- 
alogue of Analogic, t. 534, p. 413 ; Diagram 
No. 24, do., p. 414 ; related to Expansion, 
to Co-existences, t. 585, do. ; of Form, 
Numerical Analogues of, t. 620, p. 437 ; t. 
622, p. 438. 

Sides, two, of the body, Opposite but Har- 
monious, type of Reconciliation, t. 68, p. 
41. 

Sidewiseness, of the Line, Figure, 1. 1088, p. 
624. 

Sight, and Touch, illustration from, Intro- 
duction, p. xvi. 

Signatures, or Clefs ; see the several Sub- 
jects to which they apply ; see Clef. 

Silence, and Sound, = Vacant Space and 
Object or Thing, t. 481, p. 343 ; Vowels 
and Consonants absolutely analyzed equal 
to, t. 4S3, p. 345 ; see Sound. 

Simple Unity, of Mankind always divided, 
a. 2, c. 1, t. 1119, p. 637. 

Simplicity, and Generality of Elementary 
Domains, Mathematics, t. 200, p. 13S ; of 
the Truth, refuted and denied, c. 9, t. 430, 
p. 303. 

Simplisms, to be replaced by scientific Appre- 
hensions of Truth, t. 1122, p. 638 ; not to 
be put for the whole Truth ; see One-sided 
Solutions, and Half Truths. 

Sin, not in holding diverse views, but in the 
Spirit of Anathema, 1. 1046, p. 609 ; and 
its punishment, affirmed and denied, t. 
1120, p. 637. 

Single, Fixed Point, Up ; All Points Up, 
t. 1121, pp. 637, 638; Down, do.; Men 
and Women, t. 312, p. 224. 

Singleness, and Plurality, Analogues of One 
and Two, t. 701, p. 465. 

Singular ; see Odd. 

Singular Number, Monocrematic, t. 842, p. 
519. 

Singuli ; see Many, t. 757, p. 483. 

Singulism, and Pluralism, differ from Unism 
and Duism, c. 4, t. 226, p. 165 ; relation 
between, t. 764, p. 486 ; analyzed, in their 
Relations to Individuality and Unity ; In- 
dividual and State ; Entity and Eelation, 
etc., t. 756-769, pp. 483-488. 

Singuloid, c. 1, 1. 15, and Table 1, p. 11 ; 
Table 3, t. 27, p. 17. 



Situation, Three Points, t. 919, p. 550; Dia- 
gram No. 69, t. 923, p. 551 ; t. 934, p. 55S. 

Sixty-Four (64), Grand Ruling Number of 
the Scientific Series, t. 1034, p. 603. 

Size, an unimportant consideration in Uni- 
versology ; superseded by Consideration of 
Type or Model, t. 836, p. 517 ; t. 867, p. 
528 ; Phrenological Organ of, t. 935, p. 558. 

Skeleton, the Abstractoid Man ; Analogues 
in, of Observational Generalizations, t. 455, 
p. 325 ; Numerical Distribution of, c. 7-9, 
t. 503, pp. 359-361 ; Abstract Man, t. 693, 
p. 463 ; Typical of Type-Forms, Primitive 
Outlay, Architectural Plans, t. 957, p. 566 ; 
t. 965, p. 569 ; outlay of, t. 1045, p. 609 ; 
Number of Bones in, t. 1055, p. 615. 

Skepticism, Duismal or Inverse Element of 
Progress, a. 11, t. 998, 999, p. 587 ; Buckle, 
do. ; and Faith harmonized, a. 13, do. 

Skewism, t. 1052, p. 612. 

Skull, and Pelvis, Analogues of, t. 455, p. 

326 ; Soul, the Vital Inhabitant of, do., p. 

327 ; t. 460, p. 332 ; and Train of Verte- 
brae, Diagram No. 45, t. 670, p. 459 ; Dia- 
gram No. 71, t. 954, p. 564 ; t. 956, p. 565. 

Slavery, Social Paraplegia, t. 983, p. 574. 

Sleep, Deep; see Deep Sleep. 

Slime, = Soft Solids, t. 675, p. 460. 

Slush; see Slime. 

Small Bones, Secondary Principles — Comte, 

t. 456, p. 327. 
Smallpox, and Cholera, teach Sociology, t. 

981, p. 574. 
Smith and MoDougal, mechanical services 

of, Introduction, p. vii. 
Smith, Seba, Concrete Geometry, a. 29, t. 

267, p. 217. 
Sociability; see Convergent Individuality, 

t. 51, p. 32. 
Social Constitution of Society, alluded to, 

c. 2, t. 40, p. 24. 
" Social Destiny of Man," — Fourier, t. 

438, p. 311. 
Social Development, entire, of the Past, 

Analogue of, Sucking of Infant, c. 20, 1. 136, 

p. 80 ; Societismus, Proto-, Deutero-, etc. 

c. 42, do., p. 8S. 
Social Harmony, t. 432, p. 305. 
Social Integralism, analogous with whole 

human figure, Typical Tableau, t. 41, p. 24 ; 

t. 80, p. 44. 
Social Pivots, and Basic Principles, t. 304, 

p. 220. 
Social Question, the, t. 322-328, pp. 228-235. 
Social Science, Competent investigator in, 






DIGESTED INDEX TO THE 



. pp. 232- ow 

initiate I tVom Form, t. 

l I'mtv. BaOB, to b ■•'3 , \ 

p. 

ranization or reconstruction of, 

itution <>f. — 

I . j.. 80- parte of, eonflioting, to 

be ; . t. 78, p. -i-\ necet 

in i . -Ferrier, ». 4'".. t. 804, p. 168; 

ec I Haman Body, t. 

Hoe, Temple, do. ; an meA, 
the Ohjectiviamua of the Human Domain, 
t. ; Members of, objectively con- 

sul ; t. 811, 312, p. 224; 

defined, t. 012, p. 286; the two Sexes in, 
re] f Individual Body, and 

Hemispheres of Planet and of the Heavens, 
t. 528, p. 829 : Monad of, Bride and Bride- 
groom, or Family, t. 824, p. 829 ; The- Spir- 
itual Unity of Individuals, as of Units in 
Sum, Objects in Group, etc., t. 759, p. 4 V 1 ; 
Organized Haman, Unism, Duism, and 
Trinism in, what? t. 701, p. 486 ; appears 
only in the Persons of its Members, t. 7 
do.; Made up of Individual Units, a-< Ap- 
probations of Units in Sums, of Points, 
Dots, Objects, etc., t. 842, p. 519 ; Organ- 
ized, Type of, the Army, do. ; higher In- 
dustrial Type, future, do. ; and the Individ- 
ual, Health-relations of, t. 9S1, p. 573; t. 
882, p. 574, Exact Analogy between, in re- 
• to Disease and Cure, t. 9S4, p. 575. 

Socixiani-m. t. 129, p. 73. 

Socio- Artismus. Age of " Grace and Truth," 
Nuptial, Beconciliative, Harmonic, between 
Faith and Knowledge, c. 23, t. 136, p. 82. 

Socio- Natcrismcs Age of Faith, Feminoid, 
ships Male Principle, c. 20, t, 136, p. 81. 

Sociology, term accepted despite of hybrid- 
it y, c. 1, t. 3, p. 2; in scale with Biology 
and Monanthropology, c. 2-3, t. 5, p. 5 ; 
inclusion of, a. 2, c. 5, t. 6, p. 6 ; a new Sci- 
ence,— Comte, t. 85, p. 20 ; Culmination of 
Comte's Hierarchy of the Sciences, t. 30, 
p. 21 : Table 7, (Typical Table), t. 4<\ p. 23 ; 
distributed by Comte, after the Metaphy- 
sicians, t. 44, p. 27 ; and Physiology, An- 
alogy of, do., pp. 27-29 ; Notation of, t. 
p. 218 ; Analogues of, in Human Body, 
t. 453, p. 322 ; the Objective Science of 
Mm, t. 972. p. 571 ; Ordinary or Common- 
place, and Transcendental, t. 970, 977, p. 
studied through Embryology and 
Physiology, t. 881, p. 573; t. 889, p. 574; 
t. 1061, p. 023. 



i, reproves the Soph) Inea 

Yir 804, the point 

i reasoning on virtue : his Axioi 
do., p. 169. 
Soft Solids, of Human Body, ; >us 

n-Siime, t. 876, p. 
Solak SYSTOir, Kepler's Laws, t. 310, p. 224; 

Solid, an . 8 . Hie Elaborismna of Form, 

t. 5s7, p. 417; Geometrical, from Surfaces, 
t. 689, p. 448; Fluid, etc., state.-, of Matter, 
t. 075, p. 400. 

Solid Angles, at Centre of Globe, in seg- 
mentation into 8 Cubes, t. 780, p. 4 

Solid Kakth, must hare a foundation ; has 
no foundation, t. 1121, p. 037. 

Solid Object = Substance and Form, t 
p. 481. 

Solidarity, of the Universe, Static Aspect or 
Condition of Be! .7; 

= Existence, t. 20, p. 17 ; t. 10; 

relation of, to Space, t. 604, p. 
do.; t. 670, 'o. ; t. 671, 672, p. 159; t. 
p. 460; of Human Affairs; Smallpox and 
ira, t. 881, p. ! 

Solidism, one of the Abstract Elements of 
Form, c. 5, t. 503, p. 858; distributed, t. 
922, p. 550 ; Diagram No. 09, t. 923, p. 
651. 

Solidismts. Diagram No. OS, t. 917, p. 549. 

Soliditt. or Volume, simplest form of, (Reo- 
tilinear), t. 538, p. 686; Elaboriemal, do.; 
Type of Schemative Reality, t. 689, do. ; 
Table CO, do. ; t. 544, p. 3s9; of Numb 
t. 077, p. 480*; Table 42. t. 688, p. 401 ; Sur- 
fs ;e, Line, Point, t. 1027, p. 

Solids, Analogues of Substantia . p. 

891 ; Ponderables, t. 930, p. 559; t. 942, p. 
560. 

Somatology, Troperdes of Matter, — Henry, 
t. 892, p. 877. 

Something, = Reality, or any degree or in- 
ty of Quality, t. Ill, p. 00 ; see Real- 
ity ; and Nothing, distinction between, at 
is of German Transcendental Philos- 
ophy, 1. 11", p. OS ; One and Zero, do. ; and 
Not bin'.' Theory of Gcrmai toid, t. 

p. 74, Hegel's Dialectic of, t. 191, p. 
as propounded by Heraclitus, a. 
804, p. 191 ; t. 257, p. 

Something, Type of Worl . p. 499 ; 

Plural Form. t. B01, p. 

Something, and Nothing, correlated, in 
R.-'.ativity, t. 860, p. 198; involve an Ideal 
Unity buck of, do. ; t. 202, do. ; Polar An- 



EASIC OUTLINE OF UNIVEESOLOGY. 



739 



tagonisrn of, a. 12, t. 267, p. 203 ; yield Posi- 
tive and Negative, t. 329, p. 235 ; Hegelian 
Equation, Dialectic, t. 3S3, p. 273 ; = 
Nothing, and other similar Equations, t. 
486, 437, pp. 347, 348 ; and Nothing, or 
Unisrn and Duisin — Dual, then Trigrade 
Distribution, etc., = Orderly Evolution of 
Cardinal Numeration, the Canon of Criti- 
cism on all Distribution, t. 642, p. 450 ; t. 
643, p. 451 ; t. 644, do. ; Hemispheres, t. 
647, p. 452 ; Thing and Space, t. 647, 648, pp. 
452, 453 ; Diagram No. 44, t. 653, p. 455 ; t. 
654, do.; t. 658, p. 457; relations of, in Num- 
ber, Table 42, t. 633, p. 461 ; Positive Num- 
bers and Zero, Parts of a larger -whole, t. 
712, p. 468 ; Unism, Duism, and Trinism of, 
t. 713, p. 469 ; Kant, t. 714, do. ; Limit be- 
tween, do. ; t. 715, do. ; Illustration, t. 716, 
do. ; Diagram No. 46, do., p. 470 ; Original 
Sanation of Number, t. 718, p. 471; Divi- 
sion and Unition of, t. 719-721, do. ; Table 
45, t. 741, p. 478 ; Philosophy has hereto- 
fore functionated between, t. 742, do. ; see 
Positive and Negative, Type of World, t. 
795, p. 499 ; Plenal Form, t. 801, p. 500 ; 
and Nothing, Echoes of, as Positive and 
Negative, t. 805, p. 504 ; Plenal and Pure 
Form, t. 814, p. 509, Table 45, do. ; = 
Ua;t3 and Zero, t. 8 ! 37, p. 523 ; union of, 
in Being, 1. 1063, p. 618. 

Sophists, the, " Man the Measure of the 
Universe," — in the lower sense, immoral, 
a. 37, t. 204, p. 164 ; held Thought as Sec- 
ondary and derived, a. 38, do., p. 166 ; a. 
54, do., p. 173. 

Soul, and Spirit, — Psyche, Pneuma, t. 396, p. 
280; t, 413, p. 289 ; the Vital Inhabitant 
of Skull, t. 455, p. 327; Pivot of Govern- 
ment in Society, as of the character in the 
Individual, t. 767, p. 488 ; Conscious Ego, 
Supersensible Point, t. 829, p. 515 ; t. S33, 
p. 517 ; t. 837, p. 518 ; of Unit, t. 838, 839, 
do. 

Souls, entering Spirit-World = Ideas enter- 
ing Mind, t. 404, p. 283. 

Sound, and Sense, echo of Identity between, 
a. 19, t. 152, p. 124 ; and Silence, = Object 
and Vacant Space, t. 481, p. 343; basis of 
Time, t. 8^6, p. 505 ; Phrenological Organ 
of,— Buchanan, t. 943, p. 560. 

Sounds, Analyzed in the Ordinary Degree ; 
then Phonetically, t. 483, p. 344;~of M, N, 
NG, L, R, t. 567, p. 401 ; Diagram do., 20, 
t. 570, 571, p. 404 ; Diagram No. 22, do., 
p. 405 ; Light and Heavy, Analogues of, c. 



2, 3, t. 575, p. 408 ; Vowels and Consonants, 
t. 641. p. 450. 

Sovereigns, Meeting of at Paris (1857), t. 432, 
p. CoS. 

Sovereignty or the Individual, claimed by 
Warren as bases of Order ; how it is so, t. 
52, p. 32 ; Ultimatum of Democracy, do. ; 
distinguished from Ordinary Sovereignty, 
in respect to uuitive character, Note, a. 23, 
t. 204, p. 156. 

Space, contains Object, Thing, t. 86. p. 49 ; 
arena of Hindoo Philosophy, t. 87, p. 51 ; 
Station, Best, Co-existences, contrasted 
with Time, Table 10, t. 144, p. 104; ex- 
tended Time-wise, t. 284, p. 208 ; t. 288, p. 
212 ; and Matter, Logical Order, t. 378, p. 
269 ; the Cut-up of the realm of science, 
do. ; Positive and Negative Ground ; Pel- 
vis and Skull, t. 455, p. 326 ; Vacant, re- 
presented by Zero, t. 431, p. 343 ; immense 
Globe of; circular Surface of, t. 551, p. 392 ■ 
Negative Ground of Best, t. 556, p. 395 ; 
Duismal in Natural Order, t. 561, p. 393 ; 
Table 40, t. 562, do. ; Logical Order, t. 563, 
p. 399 ; see Blank Space ; Statoid, relates 
to Cardinal Numeration, t. 660, p. 457 ; t. 
662, 663, do. ; to the Solidarity of tho 
Universe, t. 664, p. 458 ; Analogue of Best 
or Station, t. 655, do. ; corresponds with 
Station or Best, t. 788, p. 496 ; Type of 
Nothing, t. 795, p. 499 ; Analogies of, with 
Speech and Music, Skull and Vertebral 
Column, t. 807, p. 506 ; Outlying the Uni- 
verse, Type of The Infinitely Great, t. 823, 
p. 513 ; = Zero, t. 861, p. 524. 

Space and Time, joint Negative Ground of 
Universe, t. 9, p. 6 ; Contents of Space and 
Time, c. 1, 2, do. ; Spirit-Life Spacial, Pre- 
sent- Life-Seene Temporal, c. 2, do., p. 7; 
Solidarity of Universe in Space, c. 3, do. ; 
see Spacio'ogy ; do not contain Spirit, ac- 
cording to the true Spiritualist theory, t. 
61, p. 33; Belation between, t. 455, p. 327; = 
Good and True or True and Good, — Swed- 
enborg, Tulk, Universology, c. 10-39, t. 
503, pp. 362-376 ; Effects from Finite Wills, 
—Tulk, c. 19, do., p. 364 ; Sciento- Philo- 
sophic Final Proposition on, c. 28, do., p. 
369 ; Convertible Identity of, c. 29, do., p. 
370 ; Total Constituency of the Universe in, 
Analogue of Human Figure, t. 671, p. 459; 
inexpugnably united, t. 752, p. 481 ; Mon- 
ocrematoid, t. 942, 943, p. 560. 

S pact.- Evolution, Masculoid, a. 22, c. 32, t. 
136, p. 92. 



740 



i INDEX OF THE 



", p. 415. 
BVAI i. ^> lUfOB, L 292, i 

.. and Tmn.-Trai.-k, compared, t. 
. p. 467. 

:* Lone ; Positive and 

;iw, t. 716, p. 4' - .'. 1 ; Diagram No. 46, 

p. 470; function of, t. 720, 7-Jl, p. 471 ; 

Ana. two Sided of Human Body, 

do. 

BY, Science of the Spiritual; or 
. p. 8. 
.king, and Hearing, Analogy of with 

317. 
\r, John M., Medium of "Practical Spir- 
. p. 823. 
Specialist, in Boience, his difficulty in Uni- 

venology stated, t. s36, p. 818. 
Speciality, difference of Order in, from 
Generality, t. 34, p. 20 ; DuismaL, t. 489, 
p. 312 ; carried to minutest Particularity 
reveals a new kind of Universality = 
Anaxytt al Generalization, t. 4G1, p. 
333. 
Specialogt, defined and distributed, t. 338, 
p. 240; repeats Speculology, Table 18, t. 
317, p. 24S ; distributed Table 20, t. 355, p. 
250 ; predominates over Science, in Gen- 
eralogy, t. 439, p. 312; t. 466, p. 335 5 
echoes to Species in Classification, t. 492, p. 
851. 

SPECIALOID SciENTO-PniLOSOPniC UNIVERSAL 

1'rinciples; Analogues of, in Body ; Teeth 

and Nails, = Analytical Generaliza- 
tions, t. 4*31, p. 332. 

Species, in Classification, — Gray, t. 490, p. 
Answer to Speeialogy, t. 492, p. 
651. 

Speculation, = Circle, Surface, (Latin, spec- 
■ulurn, a Mirror, a Prelector), t. 1004, p. 
585; High, Theological, the Teleology, not 
tlie Incipiency of Universology, t. 1104, p. 
029. 

Spi < tlatiye. The, t. 1027, p. 

Specii.oi.ogy, the middle region of Philos- 
ophy, defined, t. 34/\ p. 24-'3 ; repeats Spe- 
eialogy, Table 16, t. 347, p. 245 ; distributed, 

TnE ''OSMOLOGICAL CONCEPTION , TnE P8Y- 

cnoLOGiCAL Difference ; The Ontoloqic- 
al Faith, t. 654, p. 249 ; Table 20, t. 655, 

p. • 

Spi.: Nations, Unification of, t. 484, 

rkable function of, in con- 

neetion with Univemology, c. 1, t. 494, p. 

Utterance, incladea Muaie, t. 8n7, p. 

505 ; Skull nud Vertebral Column, do., p. 



f, in Skull and Vertebral 
< Solumn, do. 

Sp: I rbeit), declines the diseipleship 

Of ('unite, needs the term EchoSOpbj . 

t. 12, p. 9; the latest claasifier of tl. 
enoee, aaaigne ktathematioi and Logic to 
Abttraetokgy, o. ll, 1. 16, p. 13 ; reple- 
te Divergent Individuality, differs from 
Comte, t. 48, p. 31 ; his doctrine of 1 
as Prime Postulate, t. 134, p. 74 ; artoid, t. 
13.">, p. 75 ; has in part, but not radically, 

apprehended the issue between the Ezper- 

ientiahsts and Transeendentalists, a. 27, c. 
32, t. 166, p. 98; otherwise would not have 
depreciated Hegel, do. ; the logic of his 
own premises would furnish the two Or- 
ders of Evolution, do., p. 94; stated by 
Youmans, a. 29, do. ; Controversy between, 
ami Mill, do.; eeemingly not consistent 
with himself, do. ; his Qualitative and 
Quantitative Distribution, a. 30-35, do., 
pp. 94, 95 ; t. 177, p. 127 ; Differentiation 
and Integration, 1. 197, p. 136 ; hisCriticism 
cf Comte's Classification of the Sciences, 
replied to by Mill, c. 5, t. 200, p. 143; t. 
210, p. 150; his Distribution of the 
ences, c. 2, t. 231, p. 180 ; c. 7, 9, do., p. 
183; see Spencerian Distribution; and the 
Muscular School of Thinkers, a. 22, t. 26T, 
p. 211 ; omits Generalogy, t. 339, p. 241 ; 
his Abstract-Concrete and Concrete, I 
p. 348. 
Spencerian Distribution, of the Sciences, 
(Eouoaopby), c. 2, t. 2ol, p. 180; sc 

8TRACT CONCRETE, Abstract, CoTir 

p. 188; 1. 2. 3. <U t's of, t. 247, do. ; Table 
14, do. ; my own different namii 
p. 196; is of Lower Story of Main Edifice 
merely, do. ; t. 271, p. 198; how illustrated, 
t. 27."), ]». 201 ; Clefs of, t. 282, p. 207 ; t. 
285, p. 200; confined to Ground-Floor of 
the Temple of the 3oi« . t. 286, p. 210; 
t. 291, p. 214 ; Notation of, t. 295, p. 215; 
radical importance of, a. 32, t. 267, p. 220 ; 
all Objective, t. 317, p. 226 ; t. 466, p. 335 ; 
Form-Analogues of, t. 0; t. 572, 

p. 405; Abstract, dominant in Science, t. 
678, do. 

Spheral Elevations, t. 580, p. 411. 

Sphere, of the Lord, Divine, makes Heaven, 
— Swcdenborg, t. 82, p. 45; of the Individ- 
ual, t. 614, p. 434; — Swedenborg, Reicheu- 
bach ; Atmospheres of Men, Ti.inps, 
Worlds ; Man re-ides in part out of him- 
self; — Auras; Matteioid and Spiritoid, 



»<t 



BASIC OUTLINE OF UNIVEKSOLOGY. 



741 



Constitution of all Things ; Man Normal 
Type, c. 1, do. 

Spheres, Onion-like, t. 579, p. 410; in the 
Spiritual Sense, t. 637, p. 447 ; of Being, 
Type of Organization, same in all, t. 834, 
p. 517. 

Sphericity, of Idea, t. 712, p. 469 ; t. 713, 
do. 

Sphynx, fable of, illustration from, Intro- 
duction, p. xxix. 

Spider's Web, Analogue of Mathematical 
Form, t. 585, p. 415 ; Diagram No. 25, 
do. 

Spinal Column, = Ordinismus, t. 895, p. 537 ; 
Diagram No. 62, do., p. 533 ; see Vertebral 
Column. 

Spinoza, an Absolute Identitist, — Masson, a. 
7, t. 366, p. 265. 

Spiral, the cognate of Spirit, t. 637, p. 447 ; 
t. 638, do. 

Spiralism, its rank in Movement, defined, t. 
637, p. 447. 

Spirit, from Spiro, to breathe, related to 
chest, breath and brow, whence echoes to 
Ideal, c. 8, t. 9, p. 8 ; of Nature, of Science, 
of Art, Table 1, t. 15, p. 11 ; distinct from 
Matter, t. 61, p. 38 ; of the Number One 
= Unism ; of the Number Two = Duism ; 
of the Number Three = Trinism, (Treism, 
Tri-Unism), t. 126, p. 71 ; Mathematics, 
Matter, Fourier's Trio, t. 138, p. 99 ; = 
Action, = Conation, by Analogy, t. 142, p. 
102 ; the Indwelling Eeality of Existence, t. 
143, do. ; identified with Movement, c. 1-7, 
do ; 1. 170, p. 123 ; 1. 171-175, pp. 123-127 ; 
of the Mathematics = Metaphysics of, do. ; 
= Sciento-Philosophy, 1. 176, p. 127 ; t. 206, 
p. 143 ; t. 224, p. 159; Polar Antagonism of 
Prime Elements, t. 225, p. 160 ; see Unism ; 
Analogues of Spirit-, or Ghost-Lines; a.47,t. 
204, p. 170; of Truth, Analogues of, Spirit-, 
or Ghost-Lines, emanating from Level and 
Straight Lines, a. 47, t. 204, do. ; Basic 
Thoughts; Principles, etc., do.; a. 48, do.; 
see Spirit of Truth ; Emanation from 
Thought, a. 43, do. ; = Universology, do., 
p. 171 ; of Prophecy, sought for by " Hea- 
thens," c. 8, t. 430, p. 302 ; of Two, is 
Unismal, a Single Straight Line, t. 532, p. 
383; see Duism; of Three, Form- Analogue 
of, Angle, t. 533, p. 384 ; Diagram No. 
13, do. ; see Trinism ; related to Spiral, 
Spiration, t. 637, p. 447 ; = Ghost-lines of 
Standards, (Corner Posts), and Levels ; 
Essence of Analogic ; Governing Principle 



of all Being, t. 638, p. 448 ; of Numbers = 
Etherial Consistency, t. 682, p. 461 ; Table 
42, t. 683, do. ; and Matter, relation of, t. 
763, p. 486 ; t. 877, p. 530. 

Spirit-Matter, differs from Etheria, t. 64, 
p. 39. 

Spirit- World, described, legitimate subject 
of Science, t. 38, p. 22 ; Science of Pneu- 
matology intermediate between Cosmology 
and Anthropology, t. 39, do. ; Table 7, 
(Typical Table), t. 40, p. 23 ; Analogue of 
Atmosphere, 2d degree of Altitude, t. 285, 
p. 209; Thorax, do.; t. 286, p. 210;— 
Swedenborg's, includes Heaven, Hell, and 
" World of Spirits," t. 405, p. 284 ; relation 
of to World of Matter, t. 763, p. 486 ; see 
Pneumatismus. 

Spirits, entering Spirit-World, = Ideas enter- 
ing Mind, t. 404, p. 2S3 ; birth of, into 
Spirit- World, = tho.t of Ideas into Mind ; 
but by Eeal Preset itationism, — Hamilton, 
Spirit and Body of Idea not separated ; 
implies Immortality (for Man) in the Body, 
t. 413-416, pp. 289-292 ; conjoined with 
Men,— Swedenborg, t. 419, p. 293 ; t. 433, 
p. 306 ; Individual, possible return of into 
this life and Revivification of on Earth, c. 
2, 4, t. 434, pp. 307, 308. 

Spiritism, (Spiritualism) ; see Advent of; a 
fiucr Materiation, the Antithet of Spiritual- 
ism, t. 61, p. 38; modern, will be modified 
by Universology, a. 53, t. 204, p. 173 ; ad- 
vent of, not an ordinary event, t. 416, p. 
292. 

Spiritualism, true, a real Supernaturalism ; 
the Antithet of Spiritism, t. 61, p. 38; 
Spiritual Being distinct from Matter, do. ; 
resolves all into Spirit, as Man, Spirits, or 
God, t. 67, p. 40 ; Contest of, with Material- 
ism repeats that of Eealists and Nominal- 
ists, do. ; and Materialism, tendency of, to 
overlap, t. 68, p. 40 ; correlated halves, do. ; 
c. 32, t, 136, p. 83. 

Spiritualists, and Spiritists, discriminated, 
t. 60, p. 37 ; c. 1-4, do. ; tend to change 
positions with the Materialists, t. 64, p. 39 ; 
Hickok, do. 

Spiritualities, and Temporalities, final In- 
tegration of, Pantarchal, t. 769, p. 488. 

Spiritual Communications, of to-day, char- 
acterized, t. 424, p. 296 ; warning not to 
condemn, do. ; t. 432, p. 305. 

Spiritual Constitution of Matter, tend- 
ency towards conviction of, among Scien- 
tists, t. 62, p. 38. 






X OF THE 



Bramri , ?y, " M 

.iri-.vL ii f Human Aflaira, 

Led in bg I rut, a. 48, t. 204, p. 17". 
otval Dokadi yarded byComte, 

. .. . . ; • -1- 

tial Lm.v.nation, from Sdendfio Truth, 
o. 15, i. 50 '■. p. 
Spiritual K.\! related to Eternity and 

tu Bpaoe, c 8, t. 9, p. 7. 
BraiTUAl Heavens. The, t. 301, p. 213. 

Spiritual Literati-re, 1. 1099, p. 627 ; ehar- 

arised, L 1109, p. 63© t 
Spiritual Order: see Logical Order. 
SrmnTAL Phenomena, avenue tu. t. 1078, p. 

(,•11. 
Spiritual Sense, of " Tlie World,"— Sweden- 

borg.cl, L420, pi. 294 ; c. 
Spiritual Truth, to be ultimately taught by 
a reflexion from Material Truth, a. 49, t. 
B04, p. 171. 
Spiritual Unity, = Material Diffusion or 
Variety, t. 759, p. 4<l; Convergent Indi- 
viduality, t 760, do.; t. 701, p. 4S5; re- 
presented by Pivots, do.; The Higher, of 
Science, t. 765, p. 4-7 ; t. 700, do. 
Spiritual World, the more Real World, 
according to Idealism, a. 9, c. 82, t. I 
87 ; the, Heaven and the Lord,— Sweden- 
borg, t. 301, p. 258; Situation of, within 
each Material Atom, (aud in their super- 
surfaces), t. 1071, p. 620. 
Splittino ; see Bi-fureation. 
Square, Analogue of Number 4, c. 12, t. 503, 
p. 863 ; embodies Truth, do. ; measures 
error, do. ; t. 521, p. 373 ; by Tendency to 
ition, t. 586, p. 3S5; Diagram No. 15, 
do. : - ' Degrees, t. 551, 552, pp. 

; Bight Angle or Square, t. 551, p. 
892 ; Carpenter's, do. ; Diagram No. 17, p. 
; Scale of, Towers, 
f Complexity, t. 686, p. 410; t. 
p. 417 ; t. 598, p. 420; t, 001, p. 42V, 
gram No. 88, do. ; see Powers ; rela- 
tions of, to Number Four, t. 901-906, pp. 

"44 ; mt.face, Second Power i 
entism, t. 915, p. 648 ; Diagrams N 
69, pp. 548, 551 ; t. 516, p. 549 ; the Type 
of Exaotafied Theories, 1. 1014, p. 591 ; = 

.Tiber and Form, t. 911, p. 
:i No. 00, do.; Compound, 
. : t. 912, p. 517 : t. 918, 
St. Pierre, on Sacred Number--, c. 7, t. 90S, 
p. 547. 



Stabilioloot, place of in scale, Table 15, 
(Fundamental Exposition), t. 278, p. 8 

tblfl 89, t. 894, p. 279; el 
eehoes to Orders or Families, t, .851; 

a branch of Conoretology, t. 627, p. 44 
Ideal Foundations of Cosmical 
structure, Perpendicnlarity, Horizontalifer, 
Inclination, do., p. 441; t. <<M. p. 443; 
Diagram No. 42, do., p. 444; Diagram No. 
43, t. 034, p. 
Staircap:. da. 

Standards, and Bases, Limbs, Diamitrids, t. 
. t. B90, p. 586 ; t. 1089, p. 0^4; 
(and Level- ) of Cosmos; Bee Stabilioloj 
Stani ing-Place. in Pathway, - Head or 
Trunk, t.895, p. 687 ; Diagram No. 
do., p. 588; Ttank, Dig: kiment, 

do. 
Standing-Point, Materialistic, from, what 
first in Order, e. 82-1, t. 186, | pir- 

itualistic, do.-II, do. ; Absolute, do., do.- 
III, do. ; Integral, all views alike true or 
false, c. 32-IY. t. 130, p. 83 ; the Natural, 
a. 3, do., p. 84; the Ideal, a. 4, do. ; Fem- 
inoid, Instinctual, Pictistic, how the In- 
tellect regarded from the, c. 37, do., p. 
85. 
Stabches, and Sugars, t. 091, p. 403. 
Bt. lbs; see World. 

Starting point, of Analytical Generali- 
zations, the Minim of Form; Unism, Du- 
ism, Trinism ; of Observational Generali- 
zations, the Infinite Circle, t. 1008, p. 588. 
State, t. 811, p. 224; t. 312, p. 225; the, and 
the Individual, Schiller, Warren, t. 700, p. 
435; (8), defined by Swedeuborg, c. 30, t. 
503, p. 370 ; c. 31, do., p. 372 ; "Changes 
of," c. 33, do. ; c. 34, do., p. 878. 
Statement, as of Sums, Accounts, what, t. 
844, p. 620; Numerical, repeats Cardinal 
Numeration, aud ohang rm, t. 84', 

p. 521; Analogue of Cardinal Number, 
do, 
Static, Aspect or condition of the Universe, 
= Solidarity, c. 3, t. 9, p. 7 ; Aspect of 
Body ; B< e Aspect. 
Station, in Space, = Co-existences, Table 10, 
t. 144, p. 104 ; = 6 
and Motion, Incxpugnabh united, I 
p. 897; l"i.i-mal, do. ; mutual interchange 
of, do. ; t. 861, p. 898; or Rest, relative to 
Bpace, t. 8 '■". p. 458 ; a fuotor of Consiet- 

p. 400; In 
typi- i, t. 840, p. 51 l v'; Statement, 

t". 844, i . 



BASIC OUTLINE OF UNIYEKSOLOGY. 



743 



Statism, relation of, to Cardinal Numbers or 
Cardinism, t. 236, p. 184 ; Station, State- 
ment, t. 292, p. 214 ; of Generalogy, M, N, 
Ng, t. 570, 571, p. 404. 

Statismus, t. 283, 284, p. 208 ; of Being, t. 
292, p. 214 ; of Mind and Matter, c. 20, t. 
503, pp. 364, 366 ; c. 28, do., p. 369 ; c. 37, 
do., p. 375. 

Statistics, Punctismal, — Dr. Edwin Leigh's 
System of, t. 605, p. 427 ; Diagram No. 35, 
do., p. 428 ; characterized and commended, 
t. 606, pp. 428, 429 ; t. 976, 572. 

Stato-Consistency, of Being, t. 675, p. 460. 

Statology of Concretology, Geometry, c. 8, 
t. 231, p. 183. 

Statue ; see Dome. 

Steps ; see Tracks. 

Stimuli, of Sensation, t. 400, p. 281 ; re- 
peated = Experience, t. 401, p. 282. 

Stones, of the Temple, adverse doctrines, 
rude in seeming, to he joined and harmon- 
ized, t. 71, 72, p. 42. 

Stories, of the Edifice or Temple of the Sci- 
ences, t. 284-288, pp. 208-212; of the 
Human Body, t. 285, 286, pp. 209, 210 ; in- 
dicated by Ordinal Numbers, t. 288, p. 212 ; 
t. 294, p. 215 ; (French, Mages), three of 
Typical Table, compared with Tcllurology, 
Meteorology, and Uranology, t. 339, p. 241 ; 
of the Pneumatismus (Spirit-World), t. 404, 
p. 283 ; t. 412, p. 289. 

Story, Third, what should be, c. 1, t. 420, p. 
294. 

Straight Line, related to Number Two (2), 
c. 10, t. 503, p. 362; lowest Element of 
Eectism, t. 516, p. 376 ; t. 521. p. 378 ; a 
Single, Spirit of Two, t. 532, p. 383 ; type 
of Tendency to Equation, do. ; and Point 
belong to the Elementismus of Form, t. 
538, p. 386 ; see Line ; equal Two Straight- 
Lines, t. 540, do. ; = Measure, do. ; Minim 
of, t. 1007, p. 587 ; Type of Laws in Sci- 
ence, from Principles, t. 1013, p. 591 ; = 
Two, t. 1034, p. 603. 

Straight Lines, and Eight Angles, Govern- 
ing character of, c. 1, t. 923, p. 552. 

Straight Type Form, = Sciento-Philosophy 
and the Sciences, t. 996, p. 580 ; t. 1001, p. 
583. 

Straightness, and Curvature, combine in 
Art-Forms, t. 514, p. 374; t. 515, 516, p. 
376, t, 519, p. 377; t. 520, p. 378; see 
Eectism, Regularity; allied with Upright- 
ness, Moral, t. 521, p. 379 ; Lowest Element 
of, t. 546, p. 390 ; greatest Simplicity of 



Line, t. 555, p. 395 ; Inherent Necessity 
of, t. 568, p. 402 : Type of Absolute Neces- 
sity, t. 877, p. 530 ; Morphic Analogue of 
Duism, do. ; Diagram No. 61, t. 886, p. 534 ; 
in Science, t. 887, do.; of Crystals in 
Nature, do., p. 535 ; Vegetable, t. 888, do. ; 
t. 890, p. 536. 

Strain ; see Music. 

Stress, in Music, t. 1035, p. 604. 

"Structural Outline of Universology," 
defined, Introduction, p. xxxvi ; notice to 
the Reader, p. xl ; referred to, c. 14, t. 43, p. 
28 ; c. 6, t. 144, 145, p. 106 ; on Language 
(Alwato), a. 19, t. 152, p. 124 ; t. 403, p. 
282 ; t. 895, p. 537 ; t. 952, p. 563. 

Structure, of body revealed by Anatomy, a. 
1, t. 42, p. 25 ; see Temple. 

Structurology, = Fractionismology, t. 313, 
p. 225 ; Classification, do. ; Subjective, 
Fractionoid. t. 317-321, pp. 226, 227. 

Subclasses, in Classification, — Gray, t. 490, 
p. 350. 

Subdomixance, of Masculism in Feminismus 
and vice versa, c. 10, 1. 136, p. 77 ; of Minor 
Principles, a. 24, t. 267, p. 213 ; of Frac- 
tional Subjectivity in Echosophy, t. 305, p. 
221 ; t. 510, p. 365 ; defined, t. 524, p. 380 ; 
t. 525, do. 

Subgenera, in Classification — Gray, t. 490, p. 
350. 

Subject, and Object, first distinguished by 
Kant, t. 112, p. 66 ; see Kant. 

Subjective Form, t. 550, p. 392. 

Subjective Laws, and Order, of the Unismus 
—Fractional, t. 307, 308, p. 222. 

"Subjective Method," — Comte, t. 441, 443, 
p. 313; t. 444, do. ; Man-to- World ; Head- 
to-Trunk, t. 446, p. 315 ; t. 466, p. 335 ; 
and Table 32, do. ; t. 566, p. 401. 

Subjective Science, of Man, t. 972, p. 571. 

Subjective Synthesis, — Comte, Equilateral, 
t. 441, p. 313 ; t. 443, do. ; motto of, In- 
duire our deduire a, fin de construire, t. 
445, p. 315 ; Subdivision of, do. ; related 
to Equations of the Body, t. 454, p. 323 ; 
t. 566, p. 401 ; t. 568, p. 403. 

Subjectivism, = Fractionism, t. 311, p. 224. 

Subjectivismus, of Being, distributed by 
The Fractions, t. 242, p. 187 ; is The Spir- 
itual and Metaphysical Domain, t. 243, do. ; 
t. 308, p. 222 ; of Humanity, what, t. 309, 
p. 222. 

Subjectivity, of the Fractions, t. 872, p. 529. 

Subjectivology, Fractionoid, t. 318-321, p. 
227. 



744 



DIGESTED tNDEX OF 1 



Subjects; see Descendants. 

lermd, Functional, a. 3, t. 42, 

P. J 

SiB-NAT'-nE. Table 1. 1. 15, p. 11. 

j i a - M -, c. 1, t. 93, 

p. 
Suborders, in Classification — Gray, t. 490, p. 

Sub 'Ruinates ; see Descendants. 

• rwnation, and Superiority, of Men and 
Women ; Universal, c. 43, t. 136, p. 88. 

»ii>ence of Crassitudes, c. 4, t. 575, p. 
409. 

Substance, to Form, what Quality is to 
Quantity, t. 1 tract, of things, 

iljv, contrasted with Form, t. Ill, p. 
66 ; aggregate of all the qualities of thinir, 
do. ; = One-ne*s, do. ; Analogue of Feel- 
ing, c. 30, 32, t. 136, p. 82 ; and Form, co- 
ordinate and inseparable, c. 32— II I. do., p. 
83; ftfl generating Form ; basis of all things, 
a. 1, 3, do., pp. S3, 84; Feeling, prior to 
Knowing, do. ; Natural genesis of Knowl- 
edge, do. ; Order reversed, a. 4, do. ; of 
Knowing, a. 11, c. 32, t. 136, p. 89 ; Soft- 
ness of, a. 21, do. ; has in it a Form-al 
Schema, logically prior to itself, a. 24, do. 
p. 92 ; of Being, = Matter, t. 140, p. 101 ; 
and Form Analogues of Feeling and Know- 
L 143, p. 102 ; is to Number One what 
Form is to Number Two, c. 8, t. 143, p. 
103 ; and Form in Matter = Feeling and 
Knowing in Mind, Tabic 10, t. 144, p. 104; 
t. 10", p. 118; back of One and Many is 
unthinkable, except as an Aspect, t. 8 

: two meanings of, in lower sense has 
Subdominanee of Limitation, t. 252, p. 190; 
and Number, t. 255, p. 191; distinguished 
from Reality, c. 1, t. 256, p. 192 ; and Force 
conjoined, t. 257, do. ; included in Naturo- 
Metaphysic, do. ; The purely Unintelligible 
back-ground of Being is neither One nor 
Many— Ferrier, a. 12, t. 267, p. 195; allied 
with The Absolute, a. 3, do., p. 196 ; of 
Mind, Sensation, t. 397, p. 280 ; echoed by 
Atoms, by Units, do. ; by Punctismus of 
Form, t. 393, p. 281 ; t. 399, do. ; I 
physical, Ontology; Physical Chemistry, 

: and Form = Body, | 
p. 347 : (Number, Laws), to Trunk what 
Form is to Head, c. 4, t. 60S, p. 358 ; 
(Nature), - Goodneea, "Good-. 

rablett, do.; see Science, and 

to Form pro: rot to Motion, t. 

621, p. 407 ; and Form, Constituents of Unit 



or Thing, t. 684, p.461; composed of Atoms; 
theae repeat Points and Units, t. 698, do. ; 
Analogue of Nature, Quality, Number, — 
Bwedenborg, c. 1, do., p. 462; Congeries of 
. do. ; and Form, partuilly 
rated in different Classes of 

pp. 462-464; and Form of Num- 
ber, t. B66, p. 522 ; and Form; Point and 
Line; Head and Trunk ; Anthropoidule, 
t. 682, p. 682; see Form; of the 
meaning of, t. 1063, p. 617 ; Al> 
represented by the Mineral, t. 1065, p. 617; 
by the mere Animal ; by Woman, do., p. 
61S; and "Shadow," James, t. 1098, p. 
1 ; characterized, t. HOC, p. • 

Substances, difference of, from Things, t. 69o f 
p. 462 ; non-pluralizable nouns, t. 691, p. 
4-;:;. 

Substanciology, Arena of the Science of the 
Paat, t. 405, p, 855. 

SuBSTANCIVE SUBSTANTIVES, t. 691, 692, p. 

463. 

Substantial, (or Heavy) Substantives, and 
Morphous (or Light ), t. 694, p. 464. 

Substantives. Analogy of, in Philosophy, a. 
21, t. 267, p. - J8, do., p. 216; re- 

lated to Chemistry, t. 392, p. 278; repre- 
sented by Solids, t. 549, p. 891 ; Substan- 
cive and Morphic, Pluraiizable and Non- 
pluralizable, t. 001. 692, p. 403. 

Substantivitt, distinguished from Adjectiv- 
ity, a. 20, t. 207. p. -Joy ; a. 28, do., p. 216 ; 
resolves on analysis into Adjectivity. I 
p. 349 ; and Adjectivity, Table 40, t. 562, 
p. 393 ; Order of, t. 563, p. 399 ; Llaboris- 
ffiUB, do. 

Subtleties of Method and Generalization, 
•use but necessary, c. 12, t. 1012, p. 

Subtraction, = Duism, definitely includes 
Division, t. 849, p. 521 ; and Addition, 
fundamental, t. 850, do. ; rep t- Number 
Two. t. 852, | and Additi- n, Form- 

Analogues of, Diagram No. 65, t. 909, p. 
545 ; Compound, = Division, t. 910, p. 546 ; 
see Addition. 

SuBTRANSCENDENTALISX, of UnISK and Du- 

isM, t. 745, p. 479. 
Sibtribes, in Classification — Gray, t. 490, p. 

Succession, = Series, Duration, Time, 
fth, ne'iLdjt-, t. 284. p. 208; t 2 
211 : t. 288, p. 212; of Reasoning process, 
contrasted with Co-existenees, c. 23, I 
p. 367 ; in Time, defined, t. 558, p. 396 ; 



BASIC OUTLINE OF UMVEESOLOGY. 



745 



Table 39, do., p. 397 ; Progress, t. 559, do. ; 
Element of Time, c 1, t. 639, p. 448 ; see 
Time-Evolution. 

Succes3ivitt, contrasted with Co-existence, 
t. 241, p. 186. 

Sucking, of Infant, Analogue of Doctrine 
prior to Knowledge, c. 20, 1. 136, p. 80 ; so, 
of the Age of Simple Religious Faith ; so 
of Entire Social Development of the Past, 
c. 21, do. ; and Suckling, a. 17, c. 32, 1. 136, 
p. 91 ; a. 20, do. ; and chewing, relative 
order of, a. 24, c. 32, t. 136, p. 92. 

Suddenness, of the Transition from the Old 
Order to the New, a. 50, t. 204, p. 172. 

Sugabs, and Starches, t. 691, p. 463. 

Suidas, on Number Seven, c. 3, t. 903, p. 
542. 

Sum, Spiritual Unity of Particular Units ; as 
Society of Individuals, t. 759, p. 484 ; the 
Statement of, Spacic, t. 844, p. 520. 

Sun, focus or fire-place of World, t. 95, p. 58 ; 
in it Light and Heat, as one, t. 96, do. ; 
light of, reflected, do. ; predominantly re- 
presents Heat, and Fire, do. ; in Heaven, 
Analogy of with Head and Brow, t. 453, p. 
321 ; and Earth, t. 755, p. 482. 

Sun-Centre, and Earth-Centre opposed, a. 
14, c. 32, t. 136, p. 90. 

Sunday, Idolatry of, t. 582, p. 412. 

Suns ; see World. 

Superiority, and Subordination, of Men and 
Women ; Universal, c. 43, t. 136, p. 88. 

Superiors ; see Ascendants. 

Superlative Degree, of Adjective, Artismal, 
t. 551, 554, pp. 392, 394. 

SUPERNATATION OF LEVmES, C 4, t. 575, p. 

409. 

Supernaturalism, and Naturalism ; charac- 
terized ; their relations to each other, 
tendency of to Overlapping, t. 67, 68, p. 40. 

Supernology, (The Heavens), related to 
Transcendentalism, Table 30, t. 419, p. 293. 

Supremacy, Scientific, of Cardinal over Or- 
dinal Numbers, t. 214, p. 154; of Man, in- 
tellectual, over Woman ; objections, reply ; 
Counterbalance in favor of Woman, c. 8, t. 
453, p. 329. 

Supreme Central Type, of Perfection, t. 
924, p. 533. 

Surface ; see Area ; Type of Figure, t. 539, 
p. 386 ; Table 36, do. ; 37, t. 543, p. 389 ; 
33, t. 545, do. ; = Adjective, t. 551, p. 392 ; 
Modulated, what, t. 553, p. 393 ; and Solid, 
the Elaborismus of Form, t. 587, p. 417 • 
from Lines, t. 639, p. 448 ; = Color, phren- 

55 



ologically, t. 935, p. 558 ; t. 942, p. 560 ; 
Line, Point, Solid, t. 1027, p. 598. 

Surfaces, Analogues of Adjectives, t. 549, 
p. 391. 

Surfacism, one of the Abstract Elements of 
Form, c. 5, t. 503, p. 358 ; subdivided, t. 
921, p. 550; Diagram No. 69, t. 923, p. 
551. 

Surfacismus, Diagram No. 68, t. 917, p. 549. 

Surgeon's DrvioioN, of Body, t. 482, p. 
344. 

Surgery, Eadical Scientific, t. 434, p. 307. 

Susceptibility ; see Feeling. 

Sway, of Force and Movement, meaning of, 
t. 622, p. 438. 

Swedenborg, his meaning of Spiritualism, as 
against Comte, a. 3, t. 36, p. 21 ; the repre- 
sentative man of Spiritual Science, t. 59, p. 
36; to be classed with High Eeligionists 
and Orthodox Theologians ; views this 
world as an outer shell of the Spirit- World ; 
that world as not in Time and Space, except 
by correspondence ; this a world of Ulti- 
mates, not of Origins ; Love and Wisdom 
real Substances, t. 61, p. 38 ; his doctrine 
of Heaven as the Grand and Divine 
Man, t. 82, p. 45; prefigured by Plato, 
t. 91, p. 55 ; Love and Wisdom analogues 
of Heat and Light, are Spiritual Heat and 
Light, the essence of God, basis of his Phil- 
osophy, 1. 105, p. 61 ; his principles not sci- 
entifically established by him, t. 105, p. 62 ; 
confounds the Sexual Analogues in respect 
to Man and Woman, Love and Wisdom, c. 
37, t. 136, p. 85 ; his Basic Distribution, 
Love and Wisdom, The Will and The 
Understanding, reconciled with Fourier's, 
Comte's, and the Metaphysicians, t. 139, p. 
99 ; his confusion of Love and The Will, c. 
1, 2, do., p. 100 ; his Doctrine of Corres- 
pondences, a. 1-16, t. 152, pp. 111-122; 
his definition of Analysis and Synthesis, 
(Induction and Deduction), a. 14, t. 198, p. 
145 ; Love and Wisdom, Table 1, c. 1, t. 
226, p. 163 ; doctrine of Homoiomeria, a. 
36, t. 204, p. 164; End, Cause, and Effect, 
c. 3, t. 226, p. 165 ; his interpretation of 
the Apocalypse, a. 51, t. 204, p. 172 ; writ- 
ings of, characterized, a. 53, do., p. 173 ; 
halfway ground, do. ; and Plato, Intuition 
of Pure Forms or Ideas, t. 321, p. 227 ; 
Origin of his doctrine of Conjugality, t. 
322, p. 229 ; Cosmological Conception of, 
t. 361, p. 258; a Pure Idealist, o. 6, t. 366, 
p. 265; his view of the Kesurrection, t. 



740 



DIGESTED INDEX OF 'J 



ilon <>f the Elnal J 

. i. 416) p. 901 ; Conjunction of 8] 

Men, t. 418, p. 888 ; uli Angel* from 

Men, do. ; nil viewa limited, o. l, U 480, p. 

; Bout and Lunge, 0. 7, t. B08, 

p. ooi ; and Talk, on The Good and The 

True ; on Time and Space ; OB No*. 3 ami 

4, o. 10-88, t. 608, pp. 668-876; Reversals 

. 10, 11, 80, do., pp. 888,884; 

never reliable in details; why, c. 18, do., 
_; insutlieieney of his doctrine of Cor- 
respondences) do., e. 13, 14, do., p. 883 . 
Statement by Tulk of his Doctrine of Love 
(Good) and Truth (Thought) in connection 
with Space and Timk, c. 14-19, do., pp. 
863, 364; do. commented on, c. 20-39, do., 
pp. 3(3-4-376; Natural-Spiritual, Pseudo- 
Spiritual, c. 23, 26, do., pp. 367, 368 ; in- 
timations of deeper insight, c. 30, do., p. 
vision of Eternity, 0, >29, do. ; a Pure 
Idealist, but not consistently so, c. 33, do., 
p. 373 ; Philosophical Doctrine of, with 
claim of Divine Authority, still a naif- 
Truth only ; high esteem for him ; a hin- 
drance on many minds, c. 36, t. 503, p. 
374; discrepancies and reconciliations, c 37, 
do. ; on Male and Female character, t. 525, 
p. 380 ; Conception of Order of Creation 
illustrated, t. 580, p. 411 ; his Interior 
Sense of The World,— the idea enlarged, t. 
582, p. 412 ; t, 583, p. 413 ; t. 594, p. 420 ; 
his doctrine of "Spheres," t. 614, p. 434; 
c. 1, do.; on Number as Quality, c. 1, t. 
p. 462 ; dim perception of Ordinality 
and Cardinality, do. ; Spiritual "World not 
in Time and Space, t. 749, p. 480 ; quoted, 
t. 780, p. 486 ; t. 807, p. 506; between Or- 
dinary Theology and Hegelianism, t. 810, 
p. 508 ; even tiling good and true from 
the Lord in the Human Form, c. 2, t. 895, 
p. 539 ; Love and Will, t. 899, p. 540 ; on 
Number Seven, c. 4-6, t. 903, pp. 543-546 ; 
Principles nnd Principiates, t. 960, p. 507 ; 
t. 1011, p. 6 
Pwedenborgians, call the " Modern Spirit- 
ualists;' Spiritists, t. 6o, p. 36. 
Swrxo of Mind, from Nihilism to Pantheism, 
— Masson, t. 870, 871, pp. 263-266; t. 372, 
p. I 
S-wivdn, quoted, t. 797, p. 499. 
Stllooism, symbolized by three Concentric 
( ink-s. t. 878, p. 400 ; Diagram No. 23, 
do. : what. t. 504, p. 420. 
Stllooistio, Mathematical Analogue of, t. 
6^0, p. •'. 



Bnooi, Lvery Object in Nature is 60 of a 

Mental Conception, t. 784, p. 4 l J8. 
s-YMUoLic 1 ouii, Marriage oi Man and "World, 
t. 887-1000, pp. 678-688; Diagram No. 74, 
. y^>, p. 577. 
Symbolism, of Matter, Mind, and Movement, 
M| p. 49 ; Diagram No. 3, do., p. 60; of 
Egg-figure, do., and Title-page ; see Egg- 
Form ; of Pure Space and Time, t. 87, p. 
51; of Form,— Freemasonry ; Morphology, 
t. 806, p. 868 ; Bwedenborg's, incipient, c. 
86, t. 608, p. 36S; of Masonry, t.805, p. 
542 ; High, of Temple and its Measurement, 
t. 1088, p. 599; t. 1032, 1033, p. 
Stmbololooy, Analogue of Physics, Table 
. t. 888, p. 878 ; Table 29, t. 3t<4, p. 279 ; 
= Comparology, World Explained from 
the Idea, and idea from the "World, t. 18 
p. 582. 
Symmethy, Bilateral, of Body, = Algebra, t. 

452, ]». 320 ; see Bilateral Symmetry. 
Sympathy, none true in mere Sensation, a. 

48, t. 804, p. 169. 
Sy.xcrasis, c. 2, t. 136, p. 76. 
Synstasis, c. 2, t, 136, p. 76 ; = Premature 
Synthesis, a. 15, t. 198, p. 145 ; Primitive 
State, prior to Difi'erentiation, t. 208, p. 149 ; 
t. 210, p. 150; (Table 12), t. 211, p. 151 ; = 
Unism, do. ; not to be a complete Destruc- 
tion by Condensation, do. ; state prior to 
Analysis, t. 379, p. 270; Primitive, of Doc- 
trines, t. 1114, p. 634. 
Syxtiiesis, Social, primitive, before the Com- 
pleted Analysis, error of Comte, t. 114, p. 
68 ; see Primitive Synthesis ; Organization 
a true, c. 2, t. 136, p. 76 ; Provisional, of 
Society, why, during, Man the Oppressor 
of Woman, c. 25, 26, 1. 136, p. 81 ; meaning 
Deduction, the process of applying Prin- 
ciples, a. 13, t. 198, p. 144 ; and Analysis, 
meaning Induction, defined by Sweden- 
borg, a. 14, p. 145 ; tabulated, Table 1, a. 
15, do. ; Premature, is the Anticipatory 
Method in Science ; Analog emenl 

of Svnstasis in Lxistcncc, a. 15, do. ; 
mate", = Trinism, t. 808, p. 149 ; Uuition 
Of SyriStasia and Analysis, t. 211, p. 151; 
from Radical Analysis, a. 49, t. 804, p. 171 ; 
and Analysis, = Deduction and Induction, 
c . 3> t . 8 I I ; in Dialectic of Dcgel, 

t. 876, p. 888; see Tin 
System of Truth. Entire, Bases of, Quality 

nnd Quantity, t. 458, p. 329. 
Systematoloqy, Class, Genus, Species, Edi- 
ficial Institutions, t. 490, p. 350. 



BASIC OUTLINE OF UNIVEKSOLOGY. 



747 



T. 



Table of Contents, p. iii. 

Tableau ; see Typical Tableau, of the Uni- 
verse. 

Tables, Illustrative, 1, Sketch of Typical 
Table of tbe Universe, t. 15, p. 11 ; 2, Con- 
stituent Entities of Universe, and Human 
Eelationsbip to Universal Being, t. 24, p. 
16 ; 3, Entities, Philosophy, Science, Re- 
ligion, t. 27, p. 17 ; 4 and 5, do., re-ar- 
ranged, t. 28, 29, p. 18 ; 6, Intelligence, 
Affection, Action, t. 35, p. 20 ; Table 7,— 
Typical Table of the Universe, t. 40, p. 
23 ; 8, Kant's Categories, t. 108, p. 64 ; 9, 
The Metaphysicians and Fourier, 1. 138, p. 
99 ; 10, Universal Being, t. 144, p. 104 ; 
11, do., elaborated, t. 145, p. 105 ; 1, of 
Annotation, a. 15, t. 193, p. 145 ; 12, Syn- 
stasis, Analysis, Synthesis ; t. 211, p. 151 ; 
1, of Commentary, Unism and Duism, com- 
prehending fundamental Ideas of Different 
Philosophies, c. 1, t. 226, p. 163. 

No. 13, Number, Form, and Spacic Re- 
lation, t. 231, p. 178 ; 14, Abstract-Concrete, 
Abstract, and Concrete, t. 247, p. 188 ; 1, 
of Commentary, do., (Spencerian Distri- 
bution), c. 1, t. 270, p. 197 ; 15, Funda- 
mental Exposition (of Scientific Domains), 
t. 278, p. 204 ; 16, Integrism, Differentia- 
tion, Integration, t. 315, p. 226; 17, Knowl- 
edge and Concrete "World, t. 339, p. 241 ; 

18, Science and Philosophy, t. 347, p. 245 ; 

19, Theology and Careers, t. 352, p. 249 ; 

20, Speculology and Specialogy, t. 355, p. 
250 ; 21, Cosmical Conception and Sciento- 
Cosmology, t. 353, p. 255 ; 22, Elaborate 
Cosmical Conception and Concretology, 
do., p. 256 ; 23, Realism and Regnology, t. 
359, p. 253 ; 24, Nature, Logic, Mind, t. 
373, p. 268 ; 25, Dialectic and Abstractol- 
ogy, t. 387, p. 274 ; 26, do., t. 388, p. 275 ; 
27, do., t. 390, p. 276 ; 28, Abstract-Con- 
cretology, t. 393, p. 278 ; 29, Resume, t. 394, 
p. 279 ; 30, Philosophic and Echosophic, t. 
419, p. 293 ; 31, Ontological Faith and 
Pneumato-Cosmology, t. 438, p. 311 ; 32, 
Philosophical and Echosophical Distribu- 
tion, t. 466, p. 335 ; 33, The Infinite and 
The Absolute, do., p. 336 ; 34, Philos- 
ophy and Echosophy, t. 469, p. 338 ; 35, 
Resume, t. 476, p. 341. 

No. 1, (Commentary), Nature, Science, 
Art— Number, c. 9, t. 503, p. 361 ; 36, 



Point, Line, Surface and Solid, t. 539, p. 
386 ; 37, do., Unism, Duism, Trinism ; 
Nature, Science, Art, t. 443, p. 389 ; 38, 
do., The Good, The True, The Beautiful, t. 
545, do. ; 39, Duration, Succession, Move- 
ment, t. 558, p. 397; 40, Unismal and 
Duismal, Reality, Motion, etc., t. 562, p. 
398 ; 41, Distributions, kinds of, t. 642, p. 
450 ; 42, Numerical Distributions, t. 6S3, p. 
461 ; 43, Masculoid and Feminoid Hemi- 
spheres of Being, t. 741, p. 478 ; 44, do., ex- 
panded, t. 744, p. 479 ; 45, Something and 
Nothing, Substance and Form, do., t. 814, 
p. 509. 

Tables, and Diagrams, to be read upward, 
c. 3-6, t. 15 p. 11 ; Typical Tableau of the 
Universe, t. 40, p. 23 ; t. 923, p. 552. 

Tabernacle ; see Temple. 

Tail, = Pathway, t. 895, p. 537. 

Tailor, Mr. Mill's ; an illustration, a. 13, t. 
267, p. 205. 

Tallnzss, Height, t. 284, p. 208. 

Tangibilities, Matteroid, replace Mental 
Intangibilities, t. 398, p. 280. 

Tao, Reason, Chinese Philosophy, a. 2, t. 
1008, p. 588. 

Tapering Form, Artistic, related to Move- 
ment, t. 636, p. 446. 

Tapering Lines, Symbolism of, t. 575, pp. 
406, 408 ; Diagram No. 22, p. 407. 

Technical Terms, Infinity of, to be furnished 
by Alwato, t. 493, p. 351. 

Technicalities, the Elementary, should be 
derived from the Elementary Domain, c. 2, 
t. 226, p. 164. 

Technicals ; see Terminology ; thesaurus of, 
c. 14, t. 45, p. 231. 

Teeth, = Knife = Keenness or Ken of In- 
tellect ; Analogue of Intellect, c. 19, t. 136, 
p. 80 ; two sets of, meaning of, c. 21, do. ; 
Chewing, Mastication, Eating ; Action of 
in Eating, Analogous with mental dis- 
crimination, a. 18, c. 32, t. 136, p. 91 ; and 
Nails ; Analogues of Tertiary or Speculoid 
Sciento-Philosophic Universal Principles, 
= Analytical Generalizations; (Unism, 
Duism, and Trinism, at the Reverse End of 
the Scale ; compare t. 459, p. 332), t. 461, 
462, pp. 332, 333 ; numerical distribu- 
tion of, t. 462, p. 334 ; t. 464, do. ; c. 2, 
t. 503, p. 357 ; Analogues of Elements of 
Form, as Nails, of Number, c. 4, do., p. 



r48 



DIGESTED INDEX TO THE 



859; BymbdHsm of kinds of, c. . r )( tin., p. 
. Abridgment, t. 1048, p. 608 ; Num- 
ber of, t. 1066, p. 616. 

Tel; i. 1'uiNT, tl.c mott commanding, 

Analogue of Theology, t. 458, p. 

TbuklooTi Inaagitxated by Anoxagoraa, a. 

. 804, p. 104; of Uuiversology, t. 1104, 
p. 639. 

Tellirology, place of, in Scale, Table 15, 
(Fundamental Exposition), t. 278, p. 804; 

Beienoe of the Earth, t. s^, p. 840 ; echoes 
to Cosmology, (earthy), Table 17, t. 339, p. 
241 ; eehoea t" Realism, Tai>le 28, t. 368, p. 
256 ; t. 359, do. ; Table 29, t. 394, p. 279 ; 
a branch of Clas>iolo:rv, t. 634, p. 4.45; 
Diagram No. 43, do. ; t. 635, do. 

Tempekamentology, alluded to, t. 5, p. 3. 

Temple, of the Living God ; different doc- 
trines, stones or apartments in, t. 71, p. 42 ; 
of Truth, t. 72, do. ; distribution of, = 
Solar System, Human Body, t. 274, p. 200 ; 
t. 875, p. 201 ; t. 276, p. 202 ; the, of the 
Sciences ; see Xew Jerusahin, the ; Phil- 
osophy the Foundation, Echosophy the 
Superstructure, t. 209, p. 195; Geometrical 
Aspects, Plans, Schemative, t. 275, p. 201 : 
t. 276, p. 202; three stories of, t. 284-289, 
pp. 806-218 ; t. 294, p. 215 ; Internal Di- 
visions of, t. 807, 808, p. 222 ; c. 1, t. 453, 
p. 322 ; of the Sou!, the Unman Body, c. 
2, do., p. 323 ; of Tnum, Swcdenbor^s 
contribution to, c. 36, t. 503, p. 374; to be 
built in part by these labors, t. 1124, p. 
639 ; Edifice, House, t. 903, p. 541 ; Dia- 
gram No. 64, do. ; Masonic Symbol, t. 905, 
p. 542 ; Diagram No. 69, t. 923, p. 551 ; t. 

924, p. 552 ; Inhabitant, and Rank, t. 924, 

925, p. 553; Masonic, Fonrieristic, of John, 
the revelator, t. 931, p. 656 ; Christ's Words 
about, t. 957, p. 566 ; of the Sciences ; 
House of many Mansions, t. loir,, p. 592; 
tue Grand Elaborate Scientific Em- 
blem; the Architectural Plan, do., t. 1016- 
K>30, pp. 592-600; "the Length, the 
Breadth, and the Height thereof,"' t. 1022, 
p. 595; see Cube ; Tridimensionality, and 
Triseotaon of, furnishes Music or Harmony, 
t. 1068, p. 602, t. 1H33, do. 

Temporalities, and Spiritualities, final In- 
tegration r.f, Pantarohal, t. 769, p. 488. 

Temporoloqy, Science of the Mundane 
p. 7. 

Tendency to Equation, t. 535, p. 385 ; t. 
536,537, do.; Diagrams Nos. 15 and 16, 
do. ; t. 555, p. 395 ; t. 569, p. 403 ; further 



defined, t. 656, p. 456 ; in adjusting the 
Cubes segmented from the Globe, t. 779, p. 
4'J4; t. 781, do.; t. 856, p. 523; t. Bi 
530. 

Tendential Analogy, - Correlation, c. 12, 
. 0. 20, 81, do., pp. 361 
of Causes and Effects, c. 24, do., p. 867 ; 
in Music aud the Human Body, t. 807, p. 
506. 

Tendential Correspondence, stated and de- 
fined, t. 31, p. 19 ; illu>trated, t. 32, do.; 
explained, t. 33, do. ; and Repetitive Cor- 
respondence, do. ; in the relation of Man 
and Woman, God and World, c. 1, 1. 1119, 
p. 636. 

Tendril, repeats Spiral Line, t. 1064, p. 617. 

Term, Logical, symbolized by a Radius, t. 
580, p. 410; related to Grammatical Word, 
t. 688, p. 411. 

Terminal Convers'on into OprosiTEs, be- 
tween Philosophy and Eohosophy, e. 1, t. 
12, p. 9 ; tendency to, between Materialist! 
and Spiritualists, t. 5'.'-6 8, pp. 86-40; ex- 
planation and formula, t. 83, p. 46 ; de- 
fined, t. 84, do. ; simple and compound, 
do., p. 47 ; illustration of, Infidels and 
Christians, c. 1, do. ; between Idealism and 
Materialism, e. 1 , 1. 1 13, p. 67 ; c. 32-11, 1. 136, 
p. 83 ; a. 7, do., p. 65 ; see Polar Inversion ; 
between Induction and Deduction, Circum- 
ference and Centre, 1. 183, p. 130; between 
Centralizing and Decentralizing Progress, 
applies to Radius ; t. 1S7, c. 1, do., p. 131; 
between EIementi8:nusand Concretisnuis in 
respect to Mono* and Aolsltos Duas, Peras 
and Apeiron, Note, a. 23, t. 204, p. 155 ; as 
hell by Ilerac'itus, a. 31, do., p. 161 ; from 
Causes to Final Causes; from the Material 
to the Ideal Standing-point ; from Arche- 
ology to Teleology ; from Respect for the 
Past to Respect for the Future, — Anaxa- 
Coras, n. 36, do., p. 164 ; from Natural to 
Logical Order, exceedingly important, a. 
39, do., p. 166; t. 29*, p. 217; t 804, p. 
219; the Grand, from Old Heavens and 
Earth to New, t. 434, p. 307 ; t. 461, p. 333 ; 
t. -177, p. 312 ; e. 89, t. 606, p. 369 ; t 
p. 398 ; t. 680, p. 410 ; t. 7<«6, p. 467 ; t. 765, 
p. 4^7; The Grand, defined, ;.532; 

BETWEEN TncIFIENCY AND ElNALITY, t. 888, 

:, do.; a. 12, t. 998, 999, p. 
587; t. 1019, p. 698; t. 1022, p. 594; in 
relation of Man and Woman, and the Two 
Orders, a. 1, c. 1, t. 1119, p. 636. 
Terminations ; tec Terminology. 



BASIC OUTLINE OF UNIVERSOLOGY. 



749 



Terminology, every science requires one ; 
that of Universology expounded, c. 1-14, 
t. 4-3, pp. 26-2S ; transitional and final, c. 
14, t. 43, p. 28. 

Tertio- ; see Trito. 

Test, Definitive, of System of Universal 
Truth, c. 1, t. 494, p. 353 ; of true dis- 
covery of Universology, c. 2, t. 494, p. 
354. 

Tetrahedron; see Pyramid. 

The Elaborismus, and The Elementismus, 
Table 10, t. 145, p. 105. 

The Elementismus, and The Elaborismus, 
Table 10, 1. 145, p. 105. 

The Individual, and the State, Schiller and 
Warren, t. 760, p. 485; alone manifests a 
body, t. 762, do. 

Theism, tends to Atheism, t. 84, p. 47 ; and 
Atheism may both be embraced in the 
compoundest aspect of Truth, t. 1046, p. 
610 ; 1. 1111, p. 632 ; 1. 1120, 1122, pp. 637, 
638. 

Theology, definition and derivation of, 1. 17, 
p. 12 ; the Central Scientific Aspect of Ee- 
ligion, do. ; dogma of, a vital, Fetishism, t. 
74, p. 43 ; fundamental truth, do. ; pro- 
fundities of, allied with development of all 
Thought, Being, and Events, t. 132, p. 74; 
higher mysteries of, do. ; in a sense a part 
of Ontology, a. 5, c. 32, t. 136, p. 85; 
Christian, how compounded, a. 56, t. 204, 
p. 174 ; relation of, to doctrine of The Ab- 
solute, a. 6, t. 267, p. 200 ; Mill, Hamilton, 
Hegel, Mansel, a. 7, do. ; answers to 
Fractions; Clefs of, t. 344, p. 242; the 
Superior region of Philosophy, do. ; differs 
from Ontology, t. 346, p. 244; Table 18, t. 
347, p. 245 ; defined, t. 348, p. 246 ; the most 
fundamental division of— Arbitrismology, 
Logicismology, Appetology, — t. 349, do. ; 
distributed, Table 19, t. 352, p. 249 ; the 
Compound, Higher, Univariant, of the New 
Catholic Church, c. 1, t. 353, do. ; Unity, and 
Tri- Unity, supreme question of, c. 2, t. 353, 
p. 250 ; apex of Science, do. ; result the 
same whether we personify God or not, c. 
3, do. ; Coleridge, c. 3, t. 380, p. 272 ; its 
Analogue, the Centeriug Point overhead, t. 
453, p. 323 ; claims of over Science ; Noyes, 
Comte, a. 6, t. 998, 999, p. 584 ; the Abso- 
lute, t. 1046, p. 610 ; and Creed, differences 
of, Organic, t. 1112, p. 632 ; source of 
Mutual Love, 1. 1113, p. 633 ; of the Future, 
How and When to be organized, t. 1116, p. 
635 ; the latest of the Sciences to be truly 



founded, do. ; the Science of God ; see 
Index, words, God, Creed ; Vocabulary, 
words, God, Theology, Spirit, Odic Force, 
-Ism. 

Thesis, Antithesis, Synthesis, — Hegel, 
Fichte, defined and illustrated, t. 376, p. 
268 ; a crude perception of Unism, Duism, 
and Trinism, t. 377, p. 269 ; Order of re- 
versible, t. 378, do. ; inaccuracy in terms, 
t. 379, p. 270; specially defined, t. 380, 
do. 

Thermotics, (Thermology), Analogue of Re- 
pulsion, Force, Table 28, t. 393, p. 278 ; 
Table 29, t. 394, p. 279. 

Theories, different of Theology and Creed, 
Organic, t. 1112, p. 632, source of Mutual 
Love, t. 1113, p. 633. 

Theory, Absolute, never Practicable, t. 484, 
p. 345 ; Necessary Regulative Form of 
Thought, do., p. 346 ; of Creation, t. 1046, 
p. 609. 

Thet, Autithet and Synthet, defined and 
illustrated, t. 380, p. 270 ; c. 1-3, (Cole- 
ridge), t. 380, p. 271 ; t. 383, p. 273. 

Thick Form, t. 550, p. 892. 

Thick Lines, Plenal Form, t. 815, p. 510 ; 
Symbolism of, t. 573, Dkgram No. 22, t. 
573, 574, pp. 405, 406. 

Thickth, defined and defended, t. 821, p. 512; 
c. 1, do. ; allied with sense of Touch,, do. ; 
t. 948, p. 562 ; = Height, t. 1020, p. 593 ; 
1. 1022, p. 594. 

Thtn Form, t. 550, p. 391. 

Thing, distinctive termination for, -oid; see 
Terminology, c. 6, t. 43, p. 27 ; = Unit, = 
Point, t. 251, p. 190 ; Substance like, sen- 
sationoid, do. ; Co-inherence of Substance 
and Limitation, t. 252, do. ; differs from 
Aspect, a. 4, t. 267, p. 198 ; or Object, = 
One, Vacant Space = Zero, t. 481, p. 343 ; 
Analogue of Thick Point, t. 530, p. 383 ; 
represented by Heavy Point, do. ; the Ob- 
vious and Typical, is Earth, World, Uni- 
verse, (Things do.), t. 541, p. 387 ; con- 
trasted with Blank Space = Somethinsr and 
Nothing, t. 647, 648, pp. 452, 453 ; differ- 
ent Modes of Conception of, Diagram No. 
44, t. 653, p. 455 ; t. 658, p. 457 ; Atom, 
Unit, etc., t. 759, p. 484; perfect as "dis- 
tinctly one" — Swedenborgr, t. 760, p. 485 ; 
Absolute, Ontological, t. 1002, p. 584 ; see 
Point. 

Things, or Objects, Analosrnes of Orbs, and 
of Integers, t. 673, p. 459 ; thick, heavy, 
etc., Analogues of Applied Numbers, t. 






DIG I INDEX TO THE 



f t" ii- 

epplied Nambera, do., p. 464. 
Tin.NkiN,,. Oidinaiy, nut Phflflntphfrn!, a. 

u, i. 204, j>. 161. 
Thin I.inls, Symbolism of, t 607, p. 360 ; 

, t. :.:.'>, p. 

: 1'ure form, t. B16, I'. 510. 

"Third l'mLusoiMiv," of Courts, stated, t. 
Lug] gnes of, inMaaotet, utc, 
of i; 

Tuna) 1 OWIB, A:.;dogicai Sense of, t. 916, 

!'•■ 
Third Term, (< 'ardinismaP, deficiency of 
ting Language in respect to, c. 3, t. 
\ oeabulary, words, -Ism, 
iniatn, Univariety. 
Thirtwall, quoted, Introduction, p. xxiv. 
Tuirtllx, t. 94^, p. 562; t. 950, 951, p. 

Tiiirtt-Two, (32), a leading number, — 

Fourier, t. 402, p. 334. 
Thirty Years, will revolutionize the World 

of Doctrines, 1. 1123, p. 638. 

Tholcs, c. 5, t. 453, p. 32*5. 

Thompson-. (Geo. W.), "Living Forces of the 
Universe," c. 2, t. 437, p. 311. 

Thorax, t. 285, p. 2o9. 

Thought, or Reason, is Duiamal, necessarily 
engaged with Comparison or Intervention 
or Relation; hence, in tuenOi Universal, a. 

37, t. 204, p. 165 ; is the Perception of 
Relation, do.; its Analogue The Line; 
Thought-Line, do. ; and Sensation ; are as 
Two to One, do. ; as Line to Point, do. ; a. 

38, do., p. 166 ; accords with Class. Genus, 
General Conception, Universal*, a. 40, do.; 
preci>e nature of,— IVrrh-r do., p. 167; in 
its very efloonoo different from particular 
apprehension or knowing, a. 41, do. ; com- 
mented on, a. 42, do. ; p. 168; free. Sen- 
sation campe'Ud or passive, a. 43, do., p. 
168 ; a. 44, do. ; has for its office to regen- 
era or Sensation, a. 45, do., p. 169; 
Superiority of, over Sensation involved in 
Plato's Doctrine of Ideas, a. 46, do. ; the 

.. do.: is pre-eminently Tlie 
Mtn, a. 54. do., p. 173; = Universal Truth, 
a. 66, do. : ~ axiomatic, do. ; the verypro- 
-s of* the insertion of Lines, t. 25o, p. 
189; Thought-lines, Discriminations, Ideas 
= lines, F'»rm, t. 896, p. 881 ; it t<> Linea- 
■'sation ii to Pumatation, t. 661, 
p. 2>2; and Sense, inseparable, — Ferrier, t. 
410, p. 2^7; t. 419, p. 2 r .'J ; sad Being, 
Fdementi.-mius of, in Number and Form, 



rismus of, in 
I, <i<>. ; in the Mind, n< Evolu- 

tion of, identical with that of Real l 
ones in the outer World, t. B85, n. 61 
ThOUOHTS, held to be Time-phenomena, t. 61, 

: and Affections, Order of, 

TnoroiiT-l.iNE si, of Relation, bet* 
Points, as Comparison between Units of 
Bensation, a.87, t, 204, p. 166; how re- 
garded by the Sophists and Exponent] 

a. 38, do., p. 168 ; in Number, t. 818, p. 
886; interior, t. 475, 47(5. p. 840; neoi 
between Point- and Units, t. 531, ] . 
around the single Point or Unit, do M 
p. 886; inherent Necessity, do.; generated 
by the faet of Existence, how, t. 556, do.; 
557, do.; in Number, abstracted, leave 

atom-like Substance, t. 686, p. 4 
do. ; t. 898, ]>. 403 ; in the Coi^titution of 
Number, t. 865, p. 522, as T\ pe of the Con- 
stitution of all Things, t. 866-869, p] 
524; Diagram No. 58, t. 859, p. 524. 

Three, Stages of Development in all things, 
c. 3, t. 3, p. 2 ; contained in the Absolute 
One, t. 130. p. 73; the number of Pri- 
mordial Principles, t. 195, p. 135 ; no ra- 
tional grounds heretofore, for this belief, t. 
199, p. 137 ; demonstrated universoloL'ically, 
t. 2ul, p. 188; Head of Integrated Com- 
posite or Keconciliative Sen. . p. 
141 ; represents the Higher Unity of Unity 
and Duality, do., p. 142 ; 3 ; as Clef of 
Trinism, t. 246, p. 187 ; of The Concrete, t. 
246, 247, p. 188; Nature and Art 
enoe, o. 10, t. 608, p. 862; a factor of Seven 
(7), do.; c. 11, do. ; symbolize-; Good, do. ; 
Sweden borg to the contrary notwithstand- 
ing, c. 12, do., pp. 862, 363 ; c. 20, do. 
end generally, c 10-89, do., pp. 362-376; 
Analogue of Wedge, Triangle, c. 12, do., p. 
363; Spirit of, Form, Analogue of Angle, 
t. 533, p. 3S4; Diagram No. 13, do.; Equi- 
lateral Triangle, t. 534, do. ; Diagram No. 
14, do. ; see Trinism ; a Pivotal Number, 
t. 7o7, p. 467 ; see Four; is a One of a 
Higher Order; begins a New E 
p. 540; represents In. .juism ; Triangle, t. 
i : Diagram No. 64, t. | ; c 2, 
t. 903, p. 542; t. 948, p. 662; '. . p. 
668 ; + Four. Leading Numbers of Odd- 
BSBI and BvenOCI -. p. 598. 

Three-and-a-half, (31), c. 39. t. 503, p. 
; type of Distribution, t. 641, p. 450. 

Three Hundred ¥t.ars, has changed the 



BASIC OUTLIKE OF UNTIVERSOLOGY. 



751 



theory of the Earth ; Thirty will change 
Doctrines, 1. 1123, p. 63S. 

Theee Kingdoms, Eegnology, t. 628, p. 441 ; 
t. 629-635, pp. 441-445. 

Three Points, = Situation, t. 934, p. 558 ; 
see Situation. 

Throat, Gullet, Alimentary Canal, Purga- 
tory, t. 408, p. 286 ; t. 409, do. ; and Neck, 
Analogues of, t. 448, p. 316, echo to Gen- 
italia, do., Analogues of World of Spirits, 
c. 3, t. 453, p. 324. 

Throat-Cutttng, in Theology and Philos- 
ophy, t. 409, p. 286. 

Thumb, a Unoid, t. 462, p. 333 ; c. 7, t. 503, 
p. 360. 

Tikiwa, The New Scientific Universal Lan- 
guage ; the same as Alwato, but a more 
Abstruse and less popular name. Alwato 
means by its composition from the Ele- 
ments of Speech, The All-Speech, merely, 
and Tikiwa, means Speech based on Un- 
ism and Duism. See (in addition to the 
references under Alwato) Vocabulary, 
words, Universology, Divergo-Convergent, 
Type-Form, Univariety, and Tikiwa; 
" Treatise on a Universal Alphabet," by 
the author, in Continental Monthly, for 
June, 1864 ; " Alphabet of the Universe," 
"Universal Alphabet," "Introduction to 
Alwato," " Structural Outline to Univer- 
sology," etc., (a. 19, t. 152.) 

Time, and Space, Joint Negative Ground of 
Universe, t. 9, p. 6 ; Contents of Time and 
Space, c. 1, 2, do. ; Present life scene Tem- 
poral, spirit-life, Spatial, c. 2, do. ; counter- 
parted with Eternity, c. 3, do., p. 7 ; solid- 
ified in Space, do. ; Continuity of Universe 
in Time, do. ; see Temporology ; do not 
contain Spirit-World, by the true Spiritual- 
ist theory, t. 61, p. 33 ; contains Changes, 
Movement, t. 86, p. 49 ; Line of Movement, 
emblem of, do. ; arena of Hindoo Philos- 
ophy, t. 87, p. 51 ; = Evolution, Feminoid, 
a. 22, c. 32, 1. 136, p. 92 ; Motion, Co-se- 
quences, contrasted with Space, Table 10, 
1. 144, p. 104 ; Science, t. 292, p. 214; Ana- 
logue of, Vertebral Column, t. 455, p. 326 ; 
and Space, Relation between, do., p. 327 ; 
and Space, relations of to Goodness and 
Truth ; to Numbers 3 and 4 ; Swedenborg, 
Tulk ; Universology, c. 10-39, t. 503, pp. 
362-376 ; solidified in Space, = Eternity, — 
Swedenborg, c. 29, do., pp. 369, 370 ; Ety- 
mology of, c. 37, t. 503, p. 375 ; Negative 
Ground of Movement, t. 556, p. 395 ; as 



Duration, t. 558, p. 396 ; Table 39, p. 397 ; 
Unismal in Natural Order, t. 561, p. 39S ; 
Table 40, t. 562, do. ; Logical Order, t. 563, 
p. 399 ; analyzed, c. 1, t. 639, p. 448 ; re- 
lated to Ordinal Numeration, t. 662, 663, 
p. 457 ; The Continuity of the Universe ; 
Analogue of Movement, Eventuation, t. 
665, do. ; and Space, Total Constituency 
of the Universe in ; Analogue of the Human 
Figure, t. 671, p. 459 ; see Space and Time ; 
inexpuguably united, t. 752, p. 481 ; rela- 
tions of, to Orbit, t. 787, 788, p. 496 ; Mu- 
sical, Scientoid, t. 806, p. 504 ; see Music, 
Octave, Tune, Sound and Silence ; Natur- 
oid, 1 ; 0, Sound and Silence, t. 806, 807, p. 
505; Vertebral Column, an Analogue of, t. 
807, p. 506 ; Eventuation in, Morphic Ana- 
logue of, t. 865, p. 526 ; Divisions of, in 
Music, 1. 1034, p. 603. 

Time -like Lines, t. 585, p. 415. 

Times, employed in Multiplication, t. 844, p. 
520. 

Time-Track, and Space-Track, compared, t. 
707, p. 467. 

Toes ; see Fingers. 

Tome ; see Volume. 

Tones, in Music, t. 611, p. 433. 

Tonic, or Key-note of a System, t. 51, p. 32 ; 
in Music, t. 948, p. 562 ; t. 950, 951, p. 
563. 

Tools and Instruments, of Exact Thought 
and Social Reconstruction, t. 907, p. 543. 

Torso ; see Trunk ; t. 51, p. 32 ; t. 99, p. 59 ; 
t. 100, p. 60. 

Totality, of the Eody, Analogue of Pas- 
sional Attraction, t. 54, p. 33 ; Actual, of 
Things, a Mikton, t. 412, p. 288 ; of Body, 
= Substance and Form, t. 487, p. 348 ; of 
Being, subdivided ; Masculoid and Femin- 
oid Hemispheres, Absolutoid, Relatoid, t. 
739-741, p. 477 ; Table 43, t. 741, 744, p. 
478 ; Table 44, do., p. 479. 

Touch, and Sight, illustration from, Intro- 
duction, p. xvi. 

Trachea, Stem of the Lungs, c. 3, t. 453, p. 
324. 

Track, t. 86, p. 49 ; of Time, t. 558, pp. 396, 
397 ; of Procedure in Space repeats Time- 
Track, t. 707, p. 467 ; see Pathway, Line, 
Orbit. 

Tracks, of the Feet, t. 893, p. 536 ; t. 895, p. 
537. 

Tracy, Destutt de ; see Ideology. 

Trail, = Trunk, t. 895, p. 537 ; Diagram No. 
62, do., p. 533 ; see Train. 



752 



DIGESTED INDEX OF THE 



::s . of Form, t. 958, 964, p. 564; DO* 

.in No. 71, do. ; t. 956, p. 665 ; t. 961, p. 

Tii.us. or Trail, of Phinct-PoMtixns in Space, 

t. 670-672) pp. i Diagram No. 46, 

t. 870, i > (Tbit. 

Trance, phenomena of; nearness of two 

World*, t. -lit'., p. 391 ; and mediumahip, 

no apology for reoogniaing, e. l, Jo. 
Transcendental; B08 Philosophy, aud Sci- 

Transi em'Entalism, (Idealism, Spiritualism, 
Mysticism), a. 9, c 82, t. 186, p. 87 ; Ana- 
loguee of in Nervous System, Brain, Mind, 
pCc, do. ; illustrated ; Up and Down, a. 13, 
0,82, 1. 186, p. 90; varieties, Emersonian, 
German, = chewing, a. 23, do., p. 92; 
Strife between and Experientialism, a. 25, 
20, do., p. 93; see Experientialism ; de- 
fined, goes back of Substantives to Adjec- 
tives and Prepositions, a. 20, 21, t. 267, p. 
209; seeming inaptitude of the English 
mind for, a. 23, do., p. 212 ; not defective 
on the side of Abstraction, but the con- 
trary, a. 24, do., p. 213 ; = Analogic, do. ; 
a. 32, do., p. 220 ; pure, instance of, t. 399, 
p. 281 ; echoes to Comparology, t. 403, p. 
233 ; to the Spirit-World, t. 404, do. ; Ana- 
logue of Heaven, t. 406, p. 284 ; echoes to 
Supernology, (The Heavens), Table 30, t. 
419, p. 293; Subdominant heretofore, t. 
421, p. 294 ; will now change, do. ; echoes 
to pure Idealism, t. 435, p. 308. 
Transcendental Anatomy, Goethe and Oken, 

t. 1048, p. 608 ; 1. 1053, p. 613. 
Transcendental Generalizations; see 

Analytical Generalizations. 
Transcendental Gymnastic, t. 644, p. 

45-2. 
Transcendental Law, t. 1012, p. 590. 
Transcendental Philosophy, = Metapbysic, 
Universal Logic, etc., c. 3, t. 40, p. 25; 
Key-note of, t. 70S, p. 4^S. 
Transcendental Science,— Hickok, t. 403, 

p. 282. 
Transcendental Universological Point of 
View, from it Nature Duismal and Science 
Unismal, ordinarily viewed oppositely, t. 
704. p. 4^7. 
Transgre-smn; see Deviation. 
Transitions-, all, painful.— Fourier, c. 21, 
; from The Old Order to The 
New, suddenness of, a. 60, t. 804, p. 172; 
The Great, t. 428, p. 295 ; Decisive and 
Climacteric, in Human Affairs, c. 4, t. 448, 



p. 818; tho Grand, from Metaphysics to 
Science, t. 499, p. 866. 

Transiti >nal Link, Artistic Joinings, 
(Toggliam), c, 40, L 60S, p. B76. 

Transitional Order, of Society, tho Imme- 
diate Present, t. 802, p. 219. 

Tree, representing Vegetable Kingdom, 

echoes to Natural Realism, t. 359, p 257 ; 
Special Typo of Limitation, t. 1065, p. 
617. 

TBJ e-Form, t. 802, p. 500. 

Treism. a minor aspect of Trinism, t. 203 (3), 
p. 145 ; t. 206, p. 148 ; = Ultimate Inte- 
gration, t. 210, p. 150. 

Tre-Unism, t. 203, p. 145; see TriUnism. 

Triad of Principles,— Fourier, t. 737, p. 
470. 

Triangle, Analogue of Number 3, c. 12, t. 
503, p. 303 ; Equilateral, Form-Analogue of 
Three, t. 534, p. 884; Diagram No. 14, do. ; 
Simplest Figure embracing an Area, t. 538, 
p. 385 ; Unit of Surface, t. 540, p. 387 ; = 
Three, t. 901-903, pp. 540, 541 ; Diagram 
No. 64, t. 903, p. 541 ; Masonic Symbol, t. 
904, p. 642; Symbolism of,— Spenser, a. 1, 
c. 1, t. 903, p. 547 ; Type of " Composition" 
in Art, t. 10S3, p. 624. 

Tribes, in Classification, — Gray, t. 490, p. 
850. 

Trifurcation, Trigrade Scales, Transition 
from Bi- furcation ; Orderly Evolution of 
Cardinal Numeration, the Canon of Crit- 
icism on all distribution, t. 642, p. 4 

Trigrade Scale, of Universal Evolution, In- 
troduction, pp. xxxii, xxxiii, of Man, World, 
Universe, t. 4, p. 2 ; Diagram No. 9, t. 5, p. 
3 ; alluded to, c. 2, t. 5, p. 5 ; of Biology, 
Monanthropology, and Sociology, do. ; of 
Nature, Science, Art, t. 11, p. 8 ; of Phil- 
osophy, Eehosophy, Practical Philosophy, 
t. 13, p. 9 ; Table 1, t. 15, p. 11 ; of Phil- 
osophy, Science, Religion, t. 10, do. ; of 
Pantologic, Mathematics, Metaphysics of 
Mathematics, c. 9, t. 15, p. 13 ; of Senti- 
ment, Dogma, Conduct, t. 22, p. 15; of 
Matter, Mind, Movement, t. 24, do. ; Table 
2, p. 16; of Feeling, Knowing, Conation, t. 
25, do.; Table 3, t. 27, p. 17 ; Tables 4, 5, 
t. 28, 29, p. 18 ; of Cosmology, Pncumatol- 
Ogy, Anthropology, Typical Table No. 7, 
t.4", p. 23; of Naturo-Mctaphysie, Seicnto- 
Philosophy, Arto-Philosophy, do. ; of Hell, 
World of Spirits, Heaven, do.; of First, 
Second, and Third Heaven, Natural, Spir- 
itual, Celestial, do. ; of three Hells, Hades, 



BASIC OUTLINE OF UNTIVEKSOLOGY. 



753 



Sheol, Gehenna, do. ; of Biology, Monan- 
thropoiogy, Sociology, do. ; of Divergent 
Individuality, Convergent Individuality, 
Harmouy of the Passions, do. ; of Intelli- 
gence, Affection, Action, do. ; of Numer- 
ical, Geometrical, and Directional, do. ; of 
World of Matter, World of Spirit, World 
of Man, do. ; Diagram No. 2, t. 41, p. 24; 
(Typical Tableau) ; of Head, Heart, and 
Hand, t. 42, p. 26 ; of Trunk, Limbs, and 
Body, t. 47, p. 30 ; t. 54, p. 33 ; of Mate- 
rialism, Spiritualism, and Integralism, t. 
61-63, pp. 38-41. 

Of Space, Time, and Actual Being, t. 86, 
p. 50; of Nature, Science, Art, t. 135, p. 
74; of Proto-religionism, Eationalism, and 
Universological Reconciliation, c. 8, 9, t. 
136, p. 77 ; c. 20, 21, do., p. 80 ; c. 28, do., 
p. 82 ; of the Three Grand Orders of De- 
velopment, c. 32, do., p. 83 ; c. 37-40, do., 
pp. 85, 86 ; of the processes of eating, a. 19, 
c. 32, do., p. 91; of Knowing, Feeling, 
Conation, t. 138, 139, pp. 98-100 ; of Sub- 
stance, Form, and Movement, t. 144, p. 
104 ; of Elementismus, Elaborismus, and 
Totality, t. 145, p. 105. 

Of Mathematics, Matter, Spirit, — Fourier, 
Young, t. 170-175, pp. 123-126 ; of Induc- 
tion, Deduction, and Integral Scientific 
Method, t. 188, p. 132; t. 194, p. 134; 
grounds of (Trilogy), t, 195, p. 135 ; 1. 198, 
p. 136 ; t. 199, p. 137 ; t. 201, p. 138 ; of 
Unism, Duism, and Trinism, t. 202-206, 
pp. 141-148; of Synstasis, Analysis and 
Synthesis, t. 211, p. 151 ; of Cardinal 
Numbers, Ordinal Numbers, and Integral 
Series, t. 215, p. 154 ; of First, Second, 
Third, and of One, Two, Three, t. 219, p. 
157. 

Of Arithmetic, Geometry, and Analysis, 
t. 230, p. 177 ; Logic, Cata-logic, and Pan- 
tologic, c. 1-9, t. 321, pp. 228-234 ; c. 1-7, 
t. 345, pp. 243-246 ; of Altitude, t. 285, p. 
209 ; of Propositions in the Argument, t. 
594, p. 420 ; of Tones in Music, t. 611, p. 
433 ; Inductive, Deductive, Syllogistic, t. 
616, p. 435 ; t. 619, p. 436 ; Perpendicular- 
ity, Horizontally, Inclination, t. 627, 628, 
p. 441 ; t. 641, p. 450 ; t. 736, p. 475 ; c. 1, 
do.; Primary, Secondary, and Tertiary In- 
herence, t. 767, 769, p. 488 ; the Typical 
Egg, Naturoid, Scientoid, Artoid Form, 
Diagrams Nos. 47, 48, t. 775, 776, p. 492 ; 
Point, Line, Angle, t. 816, p. 510; t. 903, 
p. 541 ; Globe, Cubo, Egg, t. 915, p. 548 ; 



t. 953, p. 564 ; Initial, Middle, and Final, 
t. 1051, p. 611. 

Trigrams, of Chinese, c. 2, t. 90, p. 54. 

Trilogy ; see Trigrade Scale. 

Trinism, Unism, Duism, first mention of, t. 
126, p. 71 ; see Trinisma ; the Third Law 
of Universal Being, stated and defined, 
t. 203, p. 145 ; c. 1, do. ; is Eeal Being or 
Concrete Existence, not so absolutely a 
Principle as Unism and Duism, Ground of 
Analysis, Apex of Synthesis, do. ; the in- 
different, or collective name for Treism and 
Tri-Unism, t. 206, p. 143 ; (Treism) = Ulti- 
mate Integration, t. 210, p. 150 ; = Mikton 
of Pythagoras, a. 30, t. 204, p. 160 ; = The 
Becoming of Heraclitus, a. 31, do. ; Table 
1, c. 1, t. 226, p. 163 ; Form- Analogue of, 
Triangle, t. 534, p. 334 ; Diagram No. 14, 
do. ; Analogue of Art, the Modulating, or 
Integrating Principle, t. 543, p. 388 ; Table 
37, do., p. 389; Analogue of Surface, Figure, 
Art, The Beautiful, Tables 37, 38, t. 543, 
545, pp. 388, 389 ; Bi-furcation of, t. 641, 
p. 450 ; returns to Spirit of One, t. 899, p. 
540 ; is a One of a Higher Order ; begins 
a new Odd Series, t. 900, do. 

Trinisma, the more accurate name for Trin- 
ism, c. 1, t. 203, p. 145. 

Trinismal, = Mature, perfected, self-regu- 
lated and sustaining, (applied to literature), 
c. 6, t. 3, p. 3. 

Trinismus, of Society, what, t. 761, p. 

485. 

■ 

Trinitarianism, mentioned and classified, t. 

353, p. 249 ; c. 1-3, do. 
Trinity in Unity ; see Trinity. 
Trisection, of Primitive Cube, 1. 1027-1030, 

pp. 589-600 ; Diagram No. 77, p. 600 ; t. 

1031-1034, pp. 601-603 ; Diagram No. 78, 

t, 1032, p. 602. 
" Tritogenea," — Field, chai'acterized, c. 1, 

t. 1105, p. 629. 
Trito-Societismus, defined, c. 42, t. 136, p. 

88 ; Notation of, t. 302, p. 218 ; character- 
ized, do. 
Tri-Unism, the Congerieated Unity of Unism, 

Duism, and Trinism, t. 206, p. 148. 
Tri-Unity, of Theology, t. 196, p. 135. 
Trivial Objects, Analogues of, Unapplied 

Numbers, t. 695, p. 464. 
True, The, relations of to Numbers Three 

(3) and Four (4), c. 10, 11, 12, t. 503, pp. 

362, 363 ; Swedenborg on, do. ; to Time 

and Space, c. 14, do., p. 363 ; c. 14-39, do., 

pp. 363-376 ; represented by Science, t. 



754 



DK. INDEX OF THE 



. Tabic 88, do.; M ( and 

B alltil'ul. 

Tiu . at Dietribution of all Thii 

= 0, 1, 8, 8, Ma, t. 489, p. 848; Wronaki'a 
formula, & L, do. 

Trunk, symDoliase< Dnvergent Individuality, 
I oxporation, Incorporation, Mass, [ntereeti 
oi Diagram No. 8, (Typical Ta- 

bleau', t. 41, p. -4; and Limbs, type of ex- 
tern;. 1 Action, a. -J, t. 42, p. 85; a. 3, do. ; 
t. 47, p. 30 ; base, or supporting fabric of 
the body, t. l .'.">, p. 68; is U) Head what 
Earth i> to Man, do., t. 99, p. 59 ; in Body, 
Analogue of Woman, t. 448, p. 31G ; and 
Limbs, a World, t. 451, p. 318; represents 
Earth and Woman, t. 468, p. 881 ; Centre 
Of Vegetiam, do., p. 828; the Symbol of 
Nature, B8 Bead of Science, e. 4, t. 508, p. 
858 ; how constituted, t. G36, p. 44G ; = 
Ordinisinus, t. 671, p. 459 ; Vegetable, t. 
p. 58fi ; see Head, t. 892, p. 536; re- 
presents Phyaiology, t. 975, p. S72 ; and 
Xature, do.; Analogy of, with Series of 
Numbers, t. 1075, p. 620. 

Tbuth ; see Truths ; a more perfect revela- 
tion of, prophesied in the Scriptures, t. 20, 
p. 14; Universal, for All, and Truth Par- 
ticular, for some, a. 16, t. 204, p. 152; a. 
33, do., p. 161 ; Self-evident, Universal, 
Necessary, the Measurer, a. 55, t. 2> 4, p. 
173; Every High Practical, rests on and 
reconciles two Falsehoods — Half-Truths, a. 
31, t. 267, p. 219; is one seen or not? c. 
2, t. 414, p. 290 ; Inherent Complexity of, 
c. 9, t. 430, p. 303 ; Simplicity of, denied, 
ao. ; Absolute, of Farrier, Universal Fac- 
ulty, t. 476, p. 340 ; through— th ; Equity, 
Righteousness, etc, t. 521, p. 379 ; kinds of, 
do.; extremest compound, may both em- 
brace Theism and Atheism, t. 1046, p. G10; 
love of, does not always bring peace, t. 
\ p. 611; t. 1111, p. 632; infinite 
Largeness of, has defeated efforts to 
grasp it. t. 1114, p. 633 ; not simple, as has 
i believed, do. ; has required all Dogma 
to declare it even, do., p. 684; as diverse 
in Moral as in Material World, t.lllG,do. ; 

all. Intellectual in Preponderance, 1. 1117, 
'. ; Larger Complex, 1. 1180, p. 687; 

t. 1188, p. 688; Universal; see Universal 
Truth. 
Truths, nature of,— Swedenborg, c. 2-4, t. 
105, p. 68, 

Ti , .n-tructive Idealist,— Masson, a. 

5, t. 866, p. 264. 



Tulk, o. 2, t. 188, p 101 ; olaai . t. 

804, p. 178; expands and defines Bweden- 

borg, t. 3ol, p. •-'•'''. , ; a Pure Idea iat, a. 6, t- 
86G, p. 865; and Swedenborg on Tl 
and The True ; on Tune and Space ; on the 
Nob. 3 and 4, o. 10-69, t. 608, pp. I 
his statement of Swedenborg on Love and 
Thought ; Good and Truth ; Time und 
Spaee, c. 14-18, do., pp. 364, 862 j com- 
mented on, c 80-88, do., pp. ;jg4-d76; (c. 
2-4, do.) ; t. 807, p- 506. 
Twelve, (18), denotes High Artistic Perfec- 
tion— The Beautiful, c. in, t. 508, p. 868; 
c. 11, do. ; Pivotal Bacred Number, t. V 
p. 4G8; notes in Music, t. 806, p. 504; t. 
948, p. 5G2; t. 950, 951, p. 568; in Verte- 
bra}, t. 95G, p. 5G5 ; Baling Sacred Num- 
ber ; Measure of the Apocalyptic Temple, 
t. 1028, p. 598 ; Composition of, from 3 + 4, 
do.; factor of 144, do., p. 688. 
Twenty-Four, Vertebra), 12 + 18, t. 966, p. 665, 
Two, Procedure from One to, Progressive, t. 
129, p. 73 ; contained in the Absolute One, 
t. 130, do. ; the number, basis of Mathema- 
tics, c. 8, t. 113, p. 108 ; incipient form of 
Division, do. ; Thought-Lines, Essence of 
Form, do. ; is to torm what One is to Sub- 
stance, do. ; Number, Head of Even Num- 
ber-Series, t. 208, p. 141 ; representative of 
all Plurality and Variety, do. ; and Line, 
Thought-line, Relation, Comparison, Ana- 
logy of, a. 37, t. 204, p. 165 ; + One, (2 + 1), 
Logicismal, Masculoid Mentation, a. 42, t. 
204, p. 168 ; Two takes the lead of One 
here, do. ; 2 ; as Clef of Duiam, t. 245, p. 
187; of The Abstract, t. 247, p. 188; re- 
lated to Halfism and Partism, t. 2G4, p. 194 ; 
Senses of words, a. 80, t. 867, p. 218 ; = 
Two, how, a. 81, do. ; the Number, com- 
position and character of; relations of to 
Sciento-Philosophy, t. 470-476 ; | 
341 ; Sciento-Philosophic basis number, t. 
478, p. 342 ; to omit the classification of, as 
prior to Three, etc. ; is to bo without I 
pass or Chart, in Fnilosophy and Science, 
do.; Thought-Line, or Trait tP Union, in, 
- Limit, t. 503, p. 356 ; (8), related to tl o 
Btraight-Line, c. 10, t. 508, p. : 
of, is Unitmal, a Single Straight Line, t. 
532, p. 3*3; Units, Form-Analogue of 
Two Points, etc., t. 530, do.; Necessary 
Thought-Line between, t. 681, do. ; t. 555, 
p. 395; Head of All Plurality, t. 701, p. 
465 ; in a Special sense of PrAL Nui 
t. 702, do. ; Analogues of all Objects; 



BASIC OUTLIKE OF UNIVEESOLOGY. 



755 



t. 703, do. ; Number, = Two, t. 876, p. 530 ; 
Thought-Line in, t. 877, do. ; has Quality 
of Straightness, do. ; = Straight Line, t. 
1034, p. 603. 

Twoness, derived from One-ness by division, 
conducts from Substance to Form, from 
Quality to Quantity, t. Ill, p. 66; see 
Duality. 

Two-Points, = Duad, t. 876, p. 530 ; = Dis- 
tance, t. 934, p. 558 ; see Distance. 

Two-Sidedness ; see Bi-lateral Symmetry. 

Type, Air is, of Spiritual Existence or Spirit, 
t. 94, p. 57 ; (s), One, Two, Three, of what, 
t. 202, p. 142 ; or Norm, of the Constitution 
of all things, Univariety, t. 760, p. 485 ; 
every Material Object is so, of Some Mental 
Conception, t. 794, p. 498 ; t. 795, 796, p. 
499 ; whence Science of the Universe pos- 
sible, t. 797, do. ; see Type-Form, Typical 
Eeprocluction, Eeflect, Symbol, Analogue, 
Counterpart, Echo, Bepetitive Eeflexion; 
of Organized Being the same in all Spheres, 
t. 834, p. 517 ; or Model, the Important 
Consideration, t. 836, do. ; of the Constitu- 
tion of All Things, t. 855-859, pp. 522-524 ; 
Diagram No. 58, p. 524; of First Division 
of Human Body, 1. 1037, p. 604 ; Universal, 
cf Harmony, t. 1111, p. 632 ; Normal, do., 
t. 1113, p. 633. 

Type-Fokii, of the Human Hand, referred to, 
c. 6, t. 503, p. 359, process of abridgment 
of Diagram of, No. 80, t. 1039, p. 606 ; t. 
1040-1042, p. 607 ; see Typical Plan, Out- 
lay. 

Type-Forms, theory that they assume matter 
aud create, a. 4, c. 32, t. 136, p. 84 ; Ideo- 
real Existences, Thoughts of God, etc., a. 
5, do., p. 85 ; of Human Body (and of all 
its Analogues, that is to say, of all things 
in the Universe) ; Schemative Lines in 
Pure Space ; Ideal Outlay ; Typical Plans ; 
Patterns ; Norms ; a priori Ideas ; the 
" Ideas " of Plato ; Pure Conceptional 
Ideas, t. 455, p. 325 ; Self- Existent Creative 
Forces,— Plato, c. 34, t. 503, p. 373 ; Gen- 
etalia, t. 738, p. 477 ; of Position, Distance, 
etc., t. 919, p. 550; Skeleton, Vertebral 
Column, t. 957, p. 566 ; t. 958, do. ; Dia- 



gram No. 72, do. ; of Male and Female, t. 
990, p. 577 ; Eound, Straight, Oval, t. 996, 
p. 580 ; Patterns, from which creation pro- 
ceeds, t. 1050, p. 611 ; of three kinds, In- 
itial, Medial, and Final, 1. 1051, do. ; not 
the "Types" of the Naturalist, c. 1, t. 
1053, p. 613 ; re-defined, do. ; Fruitful Ee- 
sults of in Science, 1. 1054, do. ; Nuptial, 
origin of, t. 1082, p. 623. 

Typical Foem(s), of Minerals, Animals and 
Vegetables, t. 628-630, pp. 441, 442 ; Ob- 
jection answered, t. 631, pp. 442, 443 ; t. 
930, p. 556 ; t. 958, p. 566 ; t. 975, p. 572. 

Typical Measurements, t. 1027-1029, pp. 
598, 599 ; t, 1031-1095, pp. 601-626. 

Typical Numoers ; see Pivotal Numbers. 

Typical Plan(s), Schemative Lines ; Ideal 
Outlay ; Type- Forms, t. 455, p. 325 ; Crea- 
tion, overlaid, how, t. 494, p. 354 ; Primi- 
tive of Human Figure, Analogue of Planet 
and Trail, t. 670, p. 459 ; Diagram No. 45, 
do. ; t. 671, do. ; of Genetalia, t. 738, p. 
477 ; of Universal Construction, t. 784, p. 
494 ; of Vertebral Column, t. 895, p. 537 ; 
Diagram No. 62, p. 538 ; t. 958, p. 566 ; of 
Human Hand, t. 1039, p. 606 ; 1. 1045, p. 
609 ; defined, whether self-existent or de- 
rived, t. 1046, do. ; t. 1055, p. 614 ; of 
Structure, t. 1013-1082, pp. 591-623 ; see 
Type-Forms. 

Typical Eeproditction of the Subjective 
in the Objective World, t. 793, p. 49S ; 
t. 795, p. 499 ; restated, in connection with 
Anatomy, t. 968, p. 570 ; t. 969, do. 

Typical Table of the Universe, t. 40, 
p. 23. 

Typical Tableau of the Universe, Dia- 
gram No. 2, t. 41, p. 24 ; exhibits Head as 
Analogue of Intelligence, Left Side or Heart 
as so of Affection, and Eight Hand as so of 
Action^ — Comte ; Trunk as Analogue of 
Convergent Individuality, Limbs as so of 
Divergent Individuality, and Totality of 
Body, as so of Integral and Harmonic In- 
dividuality and Order, t. 42, p. 26 ; t. 47, 
p. 30 ; t. 97, p. 59. 

Typographical Dress, of this Work, Intro- 
duction, p. xviii. 



u. 



Uk-King, c. 2, t. 90, p. 54. 
Ulterior Applications, of Universology, In- 
troduction, pp. xx, xxvii, xxviii, xxxvii, 



xxxviii ; 1. 1113, p. 633 ; t. 1123, pp. 638, 
639 ; of Integralism, do. 






DIGESTED INDEX OF THE 



UXJPI teriority, Objectivity, t. 310, 

ibiob Osnn, The, of Society, Notation 
of, t. 808, p. -I s ; characterized, do. 

UlTKBIOB BbaOTKUT, of EgO on Mind, of 

1 rd on W< rd, :. 488, p. 896 ; t. 486, p. 
: ; on Exterior World and Society, t. 
486, ■!". ; ;. 487, p. 898 ; t. 488, p. 3u6. 
Ulttmati Analysis, t. 765, p. 487. 

I'lTIMATh- POSTULATE, Of Ull'lVcTSOlogV J All 

1' rlnoa True, t. 414, p. 889; statement 
guarded, c l, •_', do., p. 8J 

Ultimate Solution, of Organic and Educa- 
tion;,: Differences, t. in;), p. 033. 

Ultimates, Logical, = Natural Origins, a. 
17. e. 88, t. 136, p. 91 ; Natural, a. 18, do.; 
a. 20, do. 

Ultimation, and Power, Objective, t. 434, p. 

Umbilical Cord, of Social Foetus, severed, 
t. 434, p. 306. 

In applied Numbers, predominate, t. 695, p. 
4o4. 

In conditioned, The, Clefs of; Tbe Infinite 
and The Absolute, t. 239, p. 185; defined, 
do.; Hamilton, a. 25, t. 267, p. 214; Do- 
main of Speculative Philosophy, t. 337, p. 
240. 

Understanding— Swedenborg, c. 37, t. 136, 
p. 85 ; echoes Form, t. 808, p. 507. 

Vni him. nsionality, of Musical Cord, epit- 
omized from Tri-dimensiouality of the Tri- 
sected Cube, t. 1032, p. 602; Total Purpose 
of Mathematics, do. 

Uhx-Dibeot] nality, Seriated, Lengthwise, 
t. 657, p. 456 ; see Omni-Dircctionulity. 

Unification, of Science and of Creed, c. 1, t. 
858, p. 249; of Weights and Measures, t. 
438, p. 805; of Human Knowledge, do.; of 
t i Speech of all Nations, t. 4b4, p. 340; 
True or Composite, of the Sentiments 
and Cohov t of Mankind, t. 1057, p. 616. 

Unikyino Scheme, of Ideas, none claimed 
since Hegel till now, t. 191, p. 133; Ilickok 
urns the pretension, t. 198, p. 134; is 
ee,— Ilickok, a. 4, t. 193, p. 137. 

Unism, The First Law of Universal Being, 

d and defined, t. 203, (1), p. 143; = 

^ration, t. 208, p. 149; the Scientific, is 

Duism, t. 477, p. 342 ; Analogue of Nature ; 

the Fundamental Principle, t. 541, p. 887 ; 

of Point, Position, The Good, 

15, pp. 3SS, 389; = 

. p. 681. 

Uni m and Duism, Ultimates of Logical An- 



alysis, a. 21, c. 32, 1. 136, p. 92; Abstract 
and Analytical Principles, more radically 
bo than Trinism, e. 1, t. 208, p. 145; t. 2<j3, 
p. 146; = Ajuirmi, The Unlimited, and 
P«nM, The Limit, a. 80, t. 'J04, p. 153 ; 
- One and Many, a. 31, do., p. 16o; Prime 
ELnmmofBeing, t.225, do.; see [nexpug> 
liability, and Polar Antagonism of Frimo 
Elements; marriage of, without divorce, t. 
226, p. 162; all the Philosophical Anti- 
theses, instances of, no other terms ade- 
quate, c. 2, t. \i-20, p. 164 ; not merely Sin- 
gulism and Pluralism, c. 4, do., p. 165; 
in Elementisnms of Number, c. 1, t. 228, p. 
177 ; incapable of an Absolute Abstraction, 
a. 4, t. 267, p. 199 ; Universality of, a. 15, 
do., p. 207 ; Inezpugnability of, t. 524, p. 
880; illustrated by the Wisdom-Man and 
the Love-Woman, — Swedenborg, t. 525, 
do. ; Form- Analogues of, Point and Line, 
t. 532, p. 383; Diagram No. 12, do.; 
Tables 37, 38, t. 543, 545, pp. 388, 389 ; or 
Something and Nothing, Dual ; their Tri- 
grade Distribution, etc., = Orderly Evolu- 
tion of Cardinal Numeration, the Canon or 
Criticism on all Distribution, t. 642, p. 
450 ; t. 643, p. 451 ; t. 644, do. ; Kelatoid, 
t. 739-741, p. 477 ; Table 43, t. 741, p. 478 ; 
a Fructifying Series, t. 743, do. ; t. 744, 
do. ; Subtransoendental sense of, t. 745, p. 
479 ; always Masculoid, Scientoid, t. 746, 
do.; how differ from Ordinism and Car- 
dinism, t. 749, p. 480; t. 751, p. 481; 
Primordial Principles, Point or Head, and 
Line or Trunk, Point and Line Anthropoi- 
dule, c. 1, t. 895, p. 538 ; apply to Indeter- 
minismus, t. 897, p. 539. 
Unism, Duism, Trinism. Introduction, p. xv ; 
first mention of, t. 126, p. 71 ; of the pro- 
cess of Eating; Unition, Separation, Com- 
pound, a. 19, 20, c. 32, t. 136, p. 91 ; the 
Three Primordial or Basic. Principles of 
Tliought, Existence, and ilfovemcnt in the 
Total Universe of 'Being ', stated and defined, 
t. 203, pp. 143-146 ; Traceable Regularity 
of Structure through the Universe, t, 
p. 146; relation of, to doctrine of Pytha- 
goras, a. 1, do. ; institute a new Deductive 
Method, t. 205, p. 147 ; their Exactitude, 
Significance, and Value, do.; in another 
sense, One Principle, The Unitary on 
Serial Law of all Science, t. 206, p. 147 j 
more simply defined, Spirit of One, Spirit 
of Two, Spikit of Three, do. ; have Clef 
1 ; 2, in predominance over 1 ; ; = Syn- 



BASIC OUTLINE OF UNIVEKSOLOGY. 



757 



stasis, Analysis and Synthesis, Table 12, t. 
211, p. 151 ; not mere methods of our own 
thinking ; Universal States aud Processes ; 
the " Ways of God," t. 212, p. 152; de- 
monstrated as Primordial Principles, t. 
224, p. 160 ; t. 225, do. ; t. 226, p. 161 ; 
distributing the Systems of Greek Phil- 
osophy, Table 1, c. 1, do., p. 163 ; The Art of 
Printing, illustration by, c. 6, do., pp. 166- 
16S; predominantly Sciento-Philosophic, 
but Absolutely Universal, t. 245, p. 187 ; 
do not require their Clefs, t. 247, t. 188 ; in 
the Constitution of Number itself, t. 252, p. 
190; inconceivable wholly apart, distin- 
guishable not separable, do., p. 191 ; of 
the Absolute, a. 5, t. 267, p. 200 ; a. 26, do., 
p. 215 ; in social affairs, t. 304, p. 220 ; the 
Universaloid Sciento-Philosophic Prin- 
ciples, (see Teeth and Nails), t. 461, p. 
333 ; t. 462, do. ; Punctism, Liniism, etc., 
c. 5, t. 503, p. 358 ; c. 7, do., p. 359 ; Table 
39, t. 553, p. 397 ; relation of, to Cardinism, 
Space, Horizontalism, (Cardinal Points), t. 
590, p. 419; t.529, do. ; of Force or Mechan- 
ical Action, t. 622, p. 438 ; Complications 
of, as Heads of the Numerismus, t. 700, p. 
465; of the Something and Nothing, or of 
Positive Number and Zero, t. 713, p. 469 ; 
of Organized Human Society, what, t. 761, 
p. 485 ; see One, Two, Three ; Primitive 
meaning of, t. 899, p. 540 ; Origins of An- 
alytical Generalizations, 1. 1008, p. 588 ; 
1. 1010, p. 589 ; as seen by the Frothing- 
hams, t. 1103, p. 628. 

Unism and Trinism, vs. Duism, t. 899, p. 540. 

Unismal, = Natural and Vulgar, or Common, 
c. 5, t. 3, p. 2 ; Tabic 3, t, 27, p. 17. 

Unismus, of Society, the Pivot or Chief, t. 
761, p. 485 ; Duismus, and Trinismus of 
Form, t. 926, p. 554 ; Punctismus, Liniis- 
mus, do., do. 

Unison, in Music, t. 948, p. 562. 

Unit, Point, Atom, — Pythagoras, Whewell, 
Introduction, p. xxv; Absolute, = The Ab- 
solute = God, t. 127, p. 72 ; the Absolute 
contains Numbers One, Two, Three, 1. 130, 
p. 73; and Point, etc., Analogy of; see 
One, see Point ; a. 37, t. 204, p. 165 ; An- 
alogue of Sensation, Entity, a. 38, do., p. 
166 ; = Point = Thing, t.251, p. 190 ; sub- 
stance-like, sensationoid, do. ; Analogue 
of Thin Point, t. 530, p. 382; converts into 
Eeal Object, how, t. 541, p. 387 ; Atom, 
Monad, etc., t. 759, p. 484 ; the, Numerical, 
Analogue of Point ; Body, Mind, Soul, t. 



838, p. 518 ; and Point ; joint Analogues 
of Universe, World, Man, Cell, t. 839, do. ; 
Single, or Thing, or Person represented by 
Single Dot ; Aggregations ; Incoherent, Co- 
herent, as Individuals in Society, monochro- 
matic, t. 842, p. 519 ; the Absolute Positive 
One = All, defined, t. 876, p. 528 ; the, Pi- 
votal and Hinge-wise One between Integers 
and Fractions, t. 873, p. 529 ; of Line, or 
Long Measure, final purpose of Mathe- 
matics, 1. 1032, p. 602; The, the Apex of 
Cardinal Integral Numeration ; Analogue 
of Cell, 1. 1070, p. 619 ; includes a Uni- 
verse of Fractional Numbers, t. 1071, do., 
Analogue of Spiritual Interiors, t. 1071, p. 
620 ; a Hinge-point, 1. 1072, do. ; with- 
drawn, 1. 1073 do. ; series inverted, 1. 1074, 
do. ; represents a Head, t. 1075, do. ; de- 
veloped into Human Body, 1. 1076, p. 621 ; 
1. 1078, p. 622. 

Unitarian Protest, 1. 196, p. 135. 

Unitarianism, t. 129, p. 73 ; mentioned and 
classified, t. 353, p. 249 ; c. 1-3, do. 

Unitary Function, of Law, t. 490, p. 419. 

Unitary Home, Architecture for, Spiritist, 
— Hewitt, c. 1, t. 453, p. 322. 

Unitary Law ; see Law, 1. 137, p. 98 ; t. 206, 
p. 147. 

Units, of Number, repeat Atoms, and these 
Substance, t. 398, p. 280 ; Two, see Two- 
Units ; of Measurement, how named, t. 
452, p. 321 ; Individual, are the Substance 
of Number, t. 686, p. 462 ; in Sum, Indi- 
viduality of, t. 759, p. 484. 

Unity, from Variety, Eeligious, New Cath- 
olic Church, Introduction, p. viii ; of Law, 
inconceivable that it should not exist, c. 8, 
1. 15, p. 13 ; = Absolute Law and The 
Universal Logic, do. ; Eeligious, Final, 
to be secured through Universology, In- 
tegralism, and Pantarchism, t. 57, p. 35 ; 
of mankind, will be constituted through 
Science, t. 73, p. 42 ; from Number 1, Fun- 
damental Principle of All Things, 1. 116, 
p. 68; focal point where Qr~ ,: .ty, Quantity, 
Eelation and Modality unite and centre, t. 
117, p. 69 ; allied with First, and Great 
First Cause, do. ; Primitive divides into 
Positive and Negative Sides, 1. 118, do. ; 
contrasted with Zero and with Plurality, t. 
119, do. ; Procedure from, to Variety, de- 
veloping, 1. 129, p. 73 ; Self-retention in, 
conservative, do. ; contrasted with Zero, t. 

130, do. ; personal, centralizing, etc., t. 

131, do. ; Intellectual fixed Centre of, will 



70S 



DIGESTED INDEX TO THE 



t o Unity of tho Race, t. l 15, p. no; in 

:y, Intlnite, in Unity, = 

Univaricty, t. 90S, p. 149; Type of Every 

tencc and Movement, do. ; end Plu- 

bality; The Absolute,— Mill, a. 17-80, t. 

., do., p. 814 ; and 

InIUVIIH'AI.II Y. BOOifll, H.VLANOl 1) Vibra- 
tion of, t. 802, 808, p. 819 ; of Society, and 
Pivol p. 920; see Complex Unity ; 

Composite Unity ; of Law, between the two 
Worlds, t. 861, p. 969; Ideal, residing in 
lity qf IXffermi TAtaye, t. 890, p. 976; 
See Equality, [deal Unity, Spiritual Unity; 
With God, Btraggle for, to end, when, c. I, 
t. 437, p. 310 ; of Law, do. ; badge of 
Nature, yet Pluraloid, t. 764, p. 4^6 ; of 

Law, coincides with and characterizes Sci- 
ence, do. ; of all Intellectual Conceptions, 
basis of Universal Harmony, t. 1111, p. 
632; basis of, 1. 1112, do.; of the Race, 
Planetary Evolution of, t. 1114, p. 634; In- 
tegral and Composite, Ulterior, of Two 
Grand Opposite Doctrines in Religion, 
Philosophy and Practical Life, c. 2, t. 1119, 
p. 637 ; Central Undeveloped, of Old Cath- 
olicism, t. 1128, p. 639. 

Unity- aspect, of Society, = Convergent In- 
dividuality, e. 2, t. 40, p. 24. 

Unity of the Sciences, necessary to initiate 
the True Intellectual Dispensation, c. 35, 
t. 136, p. 84; achieved, the Birth of tho 
True Humanity, a. 51, t. 204, p. 172 ; ad- 
dresses the Universal Faculty in Man, 
do. 

Univariant, c. 2, 1. 15, and Table 1, p. 11. 

Univariant Individuality, defined; Nota- 
tion of, t. 304, p. 220. 

Univariant Reconciliation, and Interior 
Harmony, t. 1113, p. 633. 

Univariety, defined, t. 202, p. 142; of 
"Wholeness and Ilalfness, = Integration or 
Synthesis, t. 316, p. 226 ; t. 397, p. 280 ; of 
Sects and Creeds, in reconciliation, c. 9, t. 
430, p. 803 ; of State and Members, t. 760, 
p. 4^5 ; of All Things, do. ; Fourier, 
Schiller, Warron, do. 

"Universal Alphabet," noticed, a. 19, t. 
169, p. 124. 

Universal Deduction, c. 5, t. 1012, p. 

Univi.u-at, Faculty, in Man, distinguished 
from Particular Faculty, a. 16, t. 204, p. 

Truth for All, not merely Truth for 

Some, do. ; a. 88, do., p. 161 ; The, in Man, 
addressed alone by Science, a. 51, t. 204, p. 



172; difference between, and Particular, n. 

5."), t. -jo4, I-. 17:5; addressed by Law, t. 
47»s p. 840; to he addressed in 'lip 
t. Hot, p. 699 ; Intellectual Truth j a 
mount, t, 1117, p. •;::.">. 

Universal Good, over all Individual Aspi- 
rations, t. 1117, p. I 

Universal Laws; see Necessary Truths. 

Universal Loqio, The, = Absolute Law, or 
The Unitary Law, c. 8, t. 15, p. 13; = 
Transcendental Philosophy or Mctaphysic, 
c. 3, t. 40, p. 96. 

" Universal Mathematical Formula," — 
Wronski, o. 1, t. 489, p. 849. 

Universal Principles, Comtean, Kantcan, 
and Sc'.ento-riiilosophie, discriminated, t. 
456, p. 327 ; of other Philosophers, t. 458. p. 
330; three kinds of, in Seiento-Philosophy, 
t. 459, p. 331 ; Primitive of, Universaloid, 
Analogues of in Body, do., p. 332 ; Sec- 
ondary, t. 460, do. ; Tertial, t. 461, do. ; 
Epitome of, in every least thing, do., p. 
333; derived and named from Number, 
t. 494, p. 353; of Being, symbolized in 
Human Body — by Number, c. 2, t. 503, p. 
867; c.7-9, do., pp. 359-361. 

M Universal Systems," (" Univcrsologies"), 
Ordinoid, defective, c. 1, t. 7:1''., p. 475 ; 
Tho True, Cardinoid as hasis, do.; no 
Mathematical Canon, c. 3, do. 

Universal Truth, and Faculty in Man, — 
Koinoloiricism, a. 88, t. 204, p. 161 ; Table 1, 
c. 1, t. 226, p. 163 ; a. 33, t. 204, p. 166 ; 
Test of, c. 1, t. 494, p. 353. 

Universal Type, of Harmony, 1. 1111, p. 
632. 

Universal Unity, The, of Fourier, t. 361, p. 
259. 

Universality, new kind of, from Speciality, 
carried to the minutest Particularity, t. 461, 
p. 333; of Law, Keynote of Science and 
of Transcendental Philosophy, t. 768, p. 
488. 

UNrVERSALOID SciENTO - PlIILOSOPniO UNI- 
VERSAL Principles — Unism, Duism, Trin- 
ism, — Analogues of, in the Human Body, 
t. 459. p. 

Universale, accord with Thought as con- 
trasted with Sensation, a. 40, t. 204, p. 
166; of Elaborated Form, in Egg, t. 785, p. 
495; or Principles, all contained in any 
t Thing, c. 3, t. 1012, p. 591 ; of two 
kinds, e. •!, do. 

Universe, The. defined, t. 1, p. 1 ; Science 
of, = Ui/tversology, t. 3, p. 2 ; see Univer- 



BASIC OUTLINE OF UNIYEESOLOGY. 



7od 



sology ; do., t. 7, p. 5 ; further defined as 
average of Individual Conceptions, t. 7, 8, 
p. 6; Grammar of, c. 1, t. 144, p. 104; 
Threefold distribution of, Matter and 
Mind; Substance and Form; Station and 
Motion, Table 1, 1. 145, p. 105 ; Alphabet 
of, noticed, a. 19, t. 152, p. 124; to World, 
as God to Man, t. 448, p. 316 ; new and 
regenerate, from Coition of Science and 
Keligia-Philosophy, c. 4, t. 448, p. 318 ; 
Etymology of, t. 541, p. 387 ; each Man is 
one, t. 639, p. 449 ; Language, a type of, 
Note, t. 807, p. 506 ; a Point, expanded in- 
finitely, t. 816, p. 511 ; see Point; Actual, 
between the Infinite Magnitude and Mini- 
tude, t. 819, do. ; t. 824, p. 514; at rest in 
Space, Form of, t. 788-795, pp. 496-199 ; 
Globose, t. 73S, 739, p. 496 ; Ovoid, t. 790, p. 
497 ; t. 795, p. 499 ; Diagram No. 52, do. ; 
Conformity of Shape of, and of Planet, t. 
792, p. 493; t. 826, p. 514; in Space, t. 
865. p. 526 ; what, t. S84, p. 533 ; how con- 
stituted, t. 891, p. 536 ; a product of Man 
and World, t. 1068, p. 618 ; of Facts and 
Principles, too large to be mastered in the 
infancy of the race, 1. 1111, p. 632 ; The 
Created, repeats Woman, c. 1, t. 1119, p. 
636. 

Uxiversitt, The, = Scienta-Philosophy or 
whole Domain of Learning, Scientific and 
Philosophic, c. 13, t, 43, p. 28 ; The, works 
in preparation in, a. 19, t. 152, p. 124 ; 
Pantarchal, Profs. Harland and Clancy; 
Multiplication, New System of, c. 3-5, t. 
863, pp. 525, 526 ; see Pantarchal ; Work- 
ing ; see Working University. 

U>iveesologicax, verdict on the philo- 
sophical question of Perception ; inte- 
grates, enlarges; Substance and Form of 
Thought, in A:ntitheticae Reflexion, 
with diffei'ing Proportions, a. 11, c. 32, t. 
136, p. 89. 

UxTVERSOLOGICAL DISTRIBUTION", t. 303, p. 

219. 
Uxiversology, Statement of, Introduction, 
p. x ; includes a New Scientific Method, 
do., p.xi; combines the study of Matter 
and of Mind ; illustration from Astronomy, 
do., p. xii; how it will teach, do., p. xv; 
domain of, do., p. xvi ; what it will ac- 
complish, do., p. xix, xxi, xxii, xxiii; char- 
acterized, do., pp. xxvi, xxviii, xxxi. xxxih, 
xxxiv, xxxvii ; defined, = Science of the 
Universe, t. 3, p. 2 ; the name justified as 
to Hybridity, c. 1-9, do. ; two Grand De- 



partments of, t. 4, do. ; and "Positivism,*' 
compared, t. 40, p. 22 ; and Table 7, (Typ- 
ical Table), do., p. 23 ; Analogous with 
whole Human Body, and with Man and 
the World, Typical Tableau, t. 41, p. 24; 
requires a Nomenclature, c. 1, t. 43, p. 26 ; ' 
the greatest of Sciences, t. 45, p. 29 ; bor- 
rows from all other systems, adds its 
own originality, do. ; affirms the Reason as 
the governing faculty, c. 2, t. 5S, p. 35 ; 
is competent to disperse all mystery out 
that of Being itself, t. 59, p. 36 ; applies to 
Spiritual Phenomena, do. ; is the Scientific 
Discovery of " Correspondences " and 
" Universal Analogy," do. ; accepts and 
reconciles Spiritualism and Materialism, 
t. 68, p. 40 ; reconciles The Absolute and 
The Relative, as Aspects of Being, t. 69, p. 
41 ; is competent to all Metaphysical Solu- 
tions, t. 70, do. ; to fix the limit of possible 
knowledge, do. ; will reconcile all Schools, 
do., t. 71, p. 42 ; all Sects, t. 73, lo. ; ap- 
plication of, to Ultimate Solutions, t. 78, p. 
44 ; all Systems of Government and Social 
Doctrines, t. 79, do. ; will convert Radicals 
to Conservatism, and Conservatives to 
Radicalism, do. ; will make Morality a posi- 
tive science ; will regulate Industry, etc., 
do. ; analogous with human body, t. 80', p. 
45 ; prophesied by Pythagoras, t. 91, p. 55 ; 
drift of to Sciento-Philosophy, t. 109, p. 65; 
alone can interpret Swedenborg, 1. 105, p. 
62 ; New Science of, founded in the dis- 
crimination 1 ; 2; t. 124, p. 71, has that 
for its Clef or Signature, t. 125, do. ; Gen- 
eral Method of, and of Integration, c. 32- 
IV, t. 136, p. 83 ; = Grand Serial Law of 
Distribution in the Universe, t. 137, p. 98 ; 
the Grammar of the Universe, c. 41, t. 144, 
p. 104 ; will overcome prejudice of Scien- 
tific World against Analogy, t. 105, p. 120 ; 
common bond of all the Sciences, t. 183, p. 
129 ; an Instrument placed in the hands of 
all, t. 190, p. 133 ; based on Cnism, Duism, 
Trixisit, t. 198, p. 136 ; revival of the 
Pythagorean Philosophy, not in the antag- 
onistic, but in the reconciliative sense, a. 
29, t. 204, p. 160 ; as Measurar of all Phil- 
osophies, do. ; a Single Analytical Gener- 
alization, do. ; The Universal Reconciliation 
of, a. 30, do. ; System of Morals of, a. 35, 
do., p. 163 ; Universal Logic, Domain of, 
a. 44, t. 204, p. 169; = "The Spirit of 
Truth," a. 43, do., p. 171 ; impersonal ; 
Supercedure of Arbitrism by Logieism, 



7G0 



DIGESTED INDEX TO THE 



' Ihrist, !• mls- 

. and expound hia irhile, yet, 

rine prop] i 

a, do. ; the Bfasouloid and Seneo- 

ne, d<>. ; doea not olaim to open 

all knowledge instantly, ., p. 178; 

function of, to furnish ■ method, not to 

decide, c. L, t.281, p. 178; and Integration, 

how based, and of what tl.< 

a oi < niTicisii on, 
Number, Form, o. 1, t. 494, p. 854 ; fnnc- 
'v between One and Two, t. 
p. 478 ; a Fructifying Beriea, do. ; de- 
fined, t. 885, p. ">17; re-defined, in distino- 
r'rom Morphology, t. 980, p. 556 ; Doc- 
trine and Meaning of, a. 5, t. 998, 999, p. 
5S3; t. 1000, do.; leas extended than In- 
diana, a. 18, t. , p. 587; basis 
of in Analytical Centralization, 1. 1009, 
. L013, ]>. 590; will expound Ra- 
e of Kepler's Laws, t. 1034, p. 603 ; 
will reconcile the diverse views of the 
Nature and Be'intr of God, t. 1111, p. 632 ; 
Ulterior Applications of; see Ulterior Ap- 
plications. 
Unlimited. The, ar.d The Limiting compose 
The Limited, a. 19, t. 204, p. 153; = Apei- 
ron = Unism, a. 20, do. ; a. 81, 22, do., p. 
: The [nflnite, Table 1, c. 1, t. 22G, p. 
163; t. 250, p. 189. 



" I'nmadk PBIYOXPLM," — Ilickok, t. 476, p. 

" I Nil lan i no AbstraotxohB," The Abso- 
lute and The Infinite; J. S. Mill on Sir 
Wm. Hamilton, a. 6-10, t. 267, pp. 200-208 ^ 
commented on, a. 10-82, d<>., pp. 202-^'u; 
see Senseless Abstractions. 

Unoids, Daniels, etc., c. 5, 7, t. 43, p. 27; t. 
460, p. 889 ; t. 462, p. 

Up. a Single Fixed Point ; Every Point, t. 
1121, p. I 

Up and Down, Ls there any such difference? 
a. 13, 14, 15, c. 3ii, t. 186, p. 90; none in 
the Absolute, a. 55, t. -j"4, p. 174. 

Upper Half of the Body, = Ascendants, 
Ancestors, Superiors, t. 980, p. 573. 

Uprightness, of Posture, related to Morals, 
t. 453, p. 322; of Conduct, allied with 
BtraightneSS, Justness, Justice, etc., t. 521, 
p. 37'.* ; of Vegetable Trunk, t. 888, p. 535. 

Uranology, place of, in Scale, Tablel5, (Fun- 
damental Exposition), t. 278, p. ii04 ; pre- 
ferred to Cosmology, t. 338, p. 240 ; echoes 
to Anthropology, Table 17, t. 889, p. 241; 
repeats Pure Idealism, Table 29, t. 394, p. 
279 ; a branch of Clasaiology, t. G34, p. 445 ; 
Diagram 43, do. ; t. 635, do. 

Utter Consecration ; see < onsecration. 

Utter Keversals, of Primitive Faiths, t. 
1121, p. 638. 



v. 



Yatal Form, the MorphS* Something, (the 
& ;.l Nothing), t. 802, p. 500; c. 1, do., p. 
501. 
Ya CUM, anl Plenum, t. 801, p. 500. 
Yalley, and Mountain, illustration, c. 40, t. 

\. 527, p. I 
Vax.uk, Real, assigned to Unit or Point make3 

■ . 887. 
Valcxs, Table No. 42, t. 688, p. 461. 

iations, Calculus of, Clef of, t. 281, p. 

" Yai iati >ns of Form,"' and " Changes of 
0. 30, 33, t. 503, pp. 

OfTT-AflPBOT, of the social Constitution, 
-lit [ndividuality, Individuality, 

mal Independence, c. 2, t. 40] p. 
24. 

Yai'.iltv, t. 129, p. 73; related to the 



Number Two, t. 202, p. 141 ; Infinite 
in Unity, and Unity in Variety, = Uni- 
varicty, t. 202, p. 14:2 ; Type of Every Ex- 
istence and Movement, do. ; Ground of 
Reconciliation, 1. 1113, p. G33 ; see Material, 
Spiritual. 

Yarieties, in Classification, t. 492, p. 351. 

Yegetable, and Mineral, union of, in Ani- 
mal, t. 10G8, p. 818. 

Yegetable Kingdom, echoes to Natural Real- 
ism, t. 359, p. 257 ; Table 23, t. 359, p. 258 ; 
= Scientismug of Nature, t. 888, p. 535; 
Analogue of Abstract Form, 1. 1085, p. ')17. 

Yegetalooy, Botany, Table No. 15, (Funda- 
mental Exposition), t. 27S, p. 204; repeats 
Natural Realism, Table 29, t. 394, p. 279; 
and Animalogy, Analogues of, in Body, t. 
453, p. 828. 

Veoetism, Linioid, t. 607, p. 429 ; Perpendio- 



BASIC OUTLINE OF UNIVEKSOLOGY. 



761 



ular, t. 629, p. 442 ; in Human Body, t. 
653, p. 444. 

Velocity, t. 370, p. 276 ; of Falling Bodies, 
Ratio of Increments of, t. 1035, p. 604. 

Vernacular, of the World, Alwato, Intro- 
duction, p. xxvii. 

Vertebrae, Analogues of Periods in Time, t. 
455, p. 326 ; 8 groups of 3 each, do. ; Ana- 
logue of " Four and Twenty Elders," do. ; 
group of, c. 7, t. 503, p. 361. 

Vertebral Column, Analogues in, of Uni- 
versaloid Generalogy, Comte's "First 
Philosophy ;" the " Four and Twenty El- 
ders," t. 455, p. 325 ; Analogue of Time, 
do., p. 326; Ordinismus of Skeleton, Steps 
or Tracks, t. 895, p. 537 ; Diagram No. 
62, do., p. 538 ; Superior and Inferior, 
Diagram 71, t. 954, p. 564 ; t. 956, p. 565 ; 
Typical Plan of, t. 957, 958, p. 566 ; Dia- 
gram 72, do., t. 965, p. 569 ; 1. 1045, p. 609 ; 
t. 1055, p. 614. 

Vertebrates, Serial and Revolving Develop- 
ment of, t. 884, p. 533. 

Vertebrism, level or prone ; Man the Excep- 
tion, t. 631, p. 443; Vegetism Perpendic- 
ular, do. ; t. 633, p. 444. 

11 Vestiges of Civilization," t. 1098, p. 627 ; 
approach of, to Universology ; character- 
ized, t. 1105, p. 629. 

" Vestiges of Creation," c. 1, 1. 1053, p. 
613; t. 1110, p. 631. 

Vibration, Balanced ; see Balanced Vibra- 
tion. 

Vibrations, Motions> etc., a department of 



Form, t. 507, p. 360 ; of Heat and Light, 
etc., do. 

Vicarious Assurances, of Constructive Ideal- 
ism,— Masson, a. 4, t. 366, p. 264 ; t. 404, 
p. 283. 

Virtue, as conceived by Socrates, a. 37, t. 
204, p. 165. 

Vis, Viscus, Viscera, noticed etymologically, 
c. 1, t. 348, p. 246. 

Viscerismus, t. 310, 311, p. 224. 

Vishnu, the Preserver, c. 7, t. 430, p. 3D2. 

Visual Presentations, = Adjective, t. 551, 
p. 390. 

Vital Realism, defined, t. 359, p. 258 ; re- 
peats Animalogy, Table 23, do. ; Table 29, 
t. 394, p. 279. 

Vivid Instant ; see Instanciality ; Point of 
Unition between Space and Time, t. 665, p. 
458. 

Vocabularies ; see Dictionaries. 

VOCABULARY, p. xlhi. 

Vocality, Sounding Breath, = Vowels, t. 
483, p. 345. 

Volume, or Solidity, simplest form of, (Rec- 
tilinear), t. 538, p. 386; Tome, etc., Dia- 
gram 69, t. 923, p. 550. 

Voluptuousness, of Feeling, related to the 
Trunk, Feminoid, t. 807, p. 506. 

Vowels, and Consonants, Analysis of,, re- 
ferred to, t. 483-485, pp. 344, 345, 347 ; c. 
1, t. 484, p. 346-, absolutely analyzed = 
Zero or Silence, t. 483, p. 345. 

Vowel-Sounds, Analogues of Points, t. 549, 
p. 391 ; vacillation of, t. 604, p. 426. 



w. 



Waddle, or Walk, Analogue of Dialectic, t. 
375, p. 267. 

Wadsworth, his poem, The Cuckoo, Intro- 
duction, p. xxx. 

Walk, or Waddle, Analogue of Dialectic, t. 
375, p. 268 ; Way, Practical Dialectic, t. 
481, p. 344. 

Wallingford ; see Oneida. 

War, Great American, t. 432, p. 304. 

Warren, (Josiah), author of " Equitable 
Commerce," note, c. 2, t. 40, p. 24 ; repre- 
sentative man of Divergent Individuality, 
" The Sovereignty of the Individual," t. 
48, p. 30 ; Scientoid, Analytical, Disinte- 
grating, Radical, t. 55, p. 34; pushes In- 

56 



dividualism to its Ultimates, t. 56, p. 34 ; 
his doctrine of Individuality, Value, and 
Defect of, t. 760, p. 485. 

Water, an Element, Analogue of the Head, 
of Intelligence, of Reflexion, etc., t. 94, p. 
57 ; measurer, common level, etc. ; type of 
Mind, do. ; t. 95, p. 58 ; t. 97, p. 59 ; re- 
instated as an Element, 1. 102, p. 61 ; sur- 
face of, t. 96, p. 58. 

Water-level, meaning of, t. 566, p. 400 ; t. 
679, p. 460. 

Weaning, of Child, Analogue of weaning 
of the Race from its Blind Faiths, or Pro- 
visional Creeds and loved Objects of Vene- 
ration, in obedience to the development of 






Pit i INDEX OF 1 



.'. of the 
Agv . painful, 0. 81, t. 

¥1 bdu, Analogm of Kami 

:>gk-For\i I or Me- 

W«i t, 935, p. 

. Jo. 

D of, t. 

Wbbt, asd Bast, t. i : Spirit of, 

Reconciliation of, I 
p. 

to reassume rank over The E 

to the leading 
introduction, p. 
xxv. 
Whit»of Egg. Analogue of Space, t. 5-33, p. 

. . 
Whole, The Gra. iug, a. 19, t. S \ 

"Whole Body, Astronomical Analogies of, t. 

"Whole Numbers; see Inte^ 
Wholeness, - . . _ . p. 193 ; and 

-', Jo. ; more primitive than 
Something a:. 

:-, do.; ai 

an Antithesis 
tive and Duismal, do. ; Simple, 
= Ii -ition, 

do. ; e. 7, t. 60S, pp. 359, 360 ; of Body, 
do. ; Complex of do., do. •, of Hand, Jo., p. 
360 ; Symbolized by Seven (or Tweh 
10, 12, Jo., p. 

Wholeness . 

: loliness, t. 309, \ , 
t. 482, p. 344. 
"Width, Dimension of, t. 1021, p. 593; see 

ith. 
"Wilkinson, J. J. G., notice of, t. 1106, p. 

"Will. — Bwedenb rg, " • ": = 

Movement, Table 10, t. 14- : The 

: and 
Love, blende 1 by 

■J, p. 540 ; 
pee ' 
Will of Go©, Primal F'rce, ultimates as 
Matter.— Ii: 

:iie ; see Trachea. 



Wixo«, of Edifice, = Arras 0. ., p. 

dom, "a real - ienborg, 

four .; L d, t. ] 

do. ; 
I tial Light, 
do.; and L< Spiritual ! 

ienborg'- 
p. 61; c. 2-5, do., •. 136, 

: Table 1, c. 1, L _'-' - -. p. 168 ; while 
• at the servant of Love, a. 48, 
K p. 171 ; of the Sage, a. 11, * 
999. p. 
"Within, The, and The Without, Relations of, 

c. 1. t. 187, p. 131. 
Without. The, and The Within, Relations of, 

c. 1. ■ 131. 

Woman, one noble and honored, alluded to, 
first student I ro luction, 

p. vii; c. 1, • 
Woman, as ( . with Man, t. 32, p. 

with Woman, do.; why here 1 
oppressed by Man, c. 25, 26, t. 186, p. 81 ; 
Man a Form of Wisdom, — 
; her 

ale), primarily imj 
a. 11. ". 186, p. - 

to World, Man to God, Ana- 

Trunk in Body, do. . 
to Man in Intuition, c. 4- . pp. 

- .31 ; Analogue of Nature and the 
World, c. 5, t. 453, p. 827 : intellectually 
receptive and conceptive, org;.; 
reproductive, do. ; psychologically the Sa- 

or' Man, do. ; not wholly femah 
do., p. 3^S ; has a down - nt beard ; 

D in del : . do. ; 

■ ion; Couuter- 
•nent — John Fran' .453, 

Supremacy of oeer Man, c 
p. 330 ; a Form of Love — SwedeOr 
borg, c. 23, t. 508, p. 866 ; of I'e: ioJicity, 
Jo.; (Menstruation, do.); impregnates 
Man, Jo., p. 367 ; born of Man, in Logical 
OrJer, t. 747. p. 4 I, p. 481; 

Man : may be the I 

ciety, c. I, " . Rela- 

tive Fuzure or", rm), t. t 

_-au\ 74, t. 990, p. B77 ; re| 

or!d, c. 1, 
t. 1118, p. 636; and Nature, do. ; is Basis 
or Footatool, do. ; is Trunk, do. ; restate- 



BASIC OUTLINE OF UNIVEESOLOGY. 



763 



ment of Order, do. ; true Status of; see 
Social Question, and Female. 

Woman's Eights; see Sex; defenders of, 
explanation upon Subordination of Woman, 
c. 43, t. 136, p. 88 ; her government by in- 
fluence, do. ; her adaptation, do. 

Womb, of Time, pregnancy of, Immortality, 
t. 87, p. 51 ; t. 416, p. 291 ; of Space and 
Time, Foetus in, what, t. 705, p. 466. 

" WoEn," the, (The Scriptures) — Sweden- 
borg, Interior Sense of, t. 582, 583, pp. 412, 
413 ; Semi-Idolatry of, by Swedenborgians, 
do. 

Word-building, in the New Language, In- 
troduction, p. xviii. 

"Work," of Masonic Order, t. 905, p. 542. 

Working University, what, Introduction, p. 
v; Members of, do., p. vii; account of, 
do., p. xxv ; combined labors of, for years 
required, how, t. 463, p. 334. 

YVorld, as contrasted with Man, t. 2, p. 2; 
t. 4, p. 3 ; Dia. 1, t. 5, p. 3 ; Dia. 2, t. 41, p. 
24; Science of, = Cosmology; see Cosmos 
and Cosmology ; as contrasted with the 
Universe ; Eelative Order of, to Man, t. 6, 
p. 4 ; The, repeated by the Trunk of the 
Body, t. 95, p. 58 ; t. 99, p. 59 ; t. 100, p. 
60 ; c. 1, do. ; to Universe as Man to God, 
t. 448, p. 316 ; = Trunk and Limbs, t. 451, 
p. 318 ; the Woman the Analogue of, c. 
5, t. 453, p. 327 ; Special Domain to illus- 
trate Form, t.497, p. 335 ; Unit, Atom, etc., 
t. 759, p. 484; (Planetary), Conformity of 
Shape of and of Ideal Universe, t. 792, 
p. 498; Type of Something, t. 795, p. 
499 ; see Cosmos, Universe, Point, Unit; 



Feminine, Man Masculine, t. 803, p. 502 ; 
and Man, Union of in Universe, t. 1068, p. 
618 ; man standing and treading upon 
Earth or World ; husband or husbandman, 
do. ; see Man and World ; repeats Woman, 
c. 1, 1. 1119, p. 636. 

" WoRija to Man," Natural Order, t. 6, p. 4; 
Objective Method, t. 96, p. 21 ; a. 1, do. 

World of Men, Objective, t. 874, p. 530. 

"World of Spirits," of Swedenborg, the 
Intermediate World in the Spirit-World, 
or in Mind, t. 405, p. 284 ; difference of 
from Purgatory, c. 1, 2, do, ; Analogue of 
Alimentary Canal, t. 408, p. 286 ; repre- 
sents in a sense the Whole, t. 412, p. 288 ; 
Vestibule of the Spirit-World ; "The 
Colonnades," t. 418, p. 292; to be repro- 
jected upon this World, t. 424, 425, pp. 296, 
297 ; Closer embrace of, with this World, 
t. 432, p. 305 ; was the Foetal Brain, t. 434, 
p. 306 ; see Purgatory. 

World-Cathedral, in World of Souls, t. 
412, p. 289. 

World-Temple, 3 Stories, — Carlyle, Dante, 
t. 285, 286, pp. 209, 210 ; t. 287, p. 211 ; 
first rude chalk marks, do. 

Worlds, Two, the Inner and the Outer; 
Poem of Wordsworth, the Cuckoo, Intro- 
duction, p. xxx. 

Worship, a branch of religious Action, de- 
fined, t. 22, p. 15. 

Wronski, (Hoene), his Philosophy stated, c. 
6, 7, t. 448, pp. 320, 321 ; t. 468, p. 337 ; 
his "Universal Mathematical Formula," c. 
1, t. 489, p. 349. 



X. 



Xenophanes, Eleatic, — " The One is God," 
a. 23, t. 204, p. 159 ; a. 31, do., p. 160 ; 



Table 1, c. 1, t. 226, p. 163. 



Y. 



Yard- Arms, Lever, t. 611, p. 432. 

Yea, the Eternal, a. 12, t. 267, p. 203. 

Y-King; see Uk-King. 

Yolk ; see Egg ; Segmentation of, c. 2, 4, 5, 
7, 13, t. 136, pp. 76-78 ; of Egg, t. 991, p. 
578. 

Youmans' Statement of Spencer, on two Or- 
ders of Evolution, a. 27, 29, c. 32, t. 136, 
pp. 93, 94; his Criticism of Metaphysics, 



the " old file " commented on, a. 35, do., p. 

95 ; answer of Universology, do., p. 96. 
Young, (Arthur), " The Fractional Family," 

exposition of Fourier's trio of "Principles," 

1. 171-175, pp. 123-127; see Fourier, 1. 197, 

198, p. 136 ; t. 210, p. 150 ; notice of, t. 

1108, p. 630. 
Yung, Chinese for Fixedness = Cardinality, 

c. 4-8, t. 736, p. 476. 






DEX. 
Z. 



logue of Theology, t. 458, p, 

t] Calculation, 

[-Equality of, with 

..•.:._' \ acanl Space, t. 

-ucs of In- 

teretio b of Space in Matter,,!. 658, p. 
correspond n . nol Spaas, I 

p. 454; importance of in Numeration, c. 1, 
Irderof Numeration founded 
on ; another founded on Unity, do. ; Bpaoes 
at Sides of Body, do. ; below in iS'umoer 



(Abstract), its AnaloGrue, Space, above, 
(or around), in Nature, Two Orders, Diu- 
gram 44, t. Si ; t. 664, da ; the 

Matrix of the Significant Units, t. 668, p. 
4"»7 ; and Positive Numb of ■ 

larger Whole, L718, p. 468; t. 713, p. 
469; a Sp ;i cc, t. B61, p. 634; t. 862, do.; 
and Units = Notl I Something, t. 

8G7, p. ol'8 ; necessity and function of, t. 
1047, p. 010. 
Zoology ; see Aniniulogy. 



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Thomas M. Xewbould, X. Y. 

Judge Joseph Xielson, Brooklyn, N. Y. 



Hon. George Opdyke, X". Y. (Large paper 

Cn; 

G. Francis Opdyke, X. Y. (Large paper 
copy.) 

W. L* Ormshy. Jr., X. Y. 

P. 

hard. X. Y. 
tlandi Palmer, Sr.. X. Y. 
B Parkburst, X. Y. 

R I >n, Philadelphia, Pa. 



J. L. Peck, Vineland, X. J. (2 copies.) 

0. L. Phillips, Philadelphia, Pa, 

Hoi ington,D.C. 

Y\ m. 1). Potter, N. \ . 

A. \V. Pngh, Cincinnati, Ohio. 

Dr. D. li. Pug!!, Find lay, Ohio. 

R. 

Dr. P. B. Randolph, Boston, 11 
Judge John I?. Reid, Babylon, L. I. 

Daniel 0. Piollins, X. Y. (Large paper 

copy.) 
Clint Rodebush, N. T. 
Jno. A. Ryder, Florence Heights, X. J. 

S. 

John Q. Sands, X. Y. 

A. \V. Sharitz, Washington, D.C. 

Messrs. J. \V. Scliemerhorn & Co., X. Y. 

John M. Scudder, MI)., Cincinnati, Ohio. 
H nry King Spark, Greenbank, Darling- 
ton, Eng. 
John Sainton, N. Y. 
J. P. Snow, X. Y. 

T. 

II. D. Thomas, Cincinnati, Ohio. 

Mrs. E. Thompson, X. Y. (2 copies.) 

Sinclair Tousey, N.Y. (Large paper copy.) 

X. W. Towne, X. Y. 

Henry C. Townsend, Philadelphia, Pa. 

R. T.* Trail, M.D, X. Y. 

U. 

Prof. Thos. C. Upham, X. Y. 
E. F. Underhill, Brocton, N. Y. 

V. 

Leopold Van Zandt, X. Y. 

W. 

Hon. B F. ^Yade, ex Vice-Prest. U. S., 

Jefferson, Ohio. 
M» ssrs. Waters & Son, N. Y. 
David Webster, X Y. 
Messrs. B. Westermann & Co., N. Y. 
E. \Vcstervelt, Philadelphia, Pa. 
D. W. Wyman, X. Y. 

Y. 

Prof. E. L. Youmans, X. Y. (4 copies.) 






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